•IMITATION  OF  CHRIST. 


IIQ-  inOTJil   JBOOKS. 


THOMAS    A    KEMPIS. 

n 


XranelatcQ  from  tt}t  Hattn. 


BUTLER  BROTHERS,  Incorporated, 

NEW   YORK  &  CHICAGO. 


ARGYLE    PRESS, 
Printing  ano  Bookbindins, 

S*  A  86  W008TER  ST.,  N.  TT, 


l«. »"" 


*  ■»  WILL  IKTIBK  HB  TO  GOD'I  WILL  BESION'D,  . 
▲KD  WHAT  rLBAS'D  QOD,  PLEAS'D  HIS  DEVOTED  XIITD 
THBICB  HAFPT  SAINT,  BEMOTB  FBOM  HAUNTS  07  ILL, 
XMrLOTED  IN  HTMN   AND  DISPOSSESS'D  OF  WILL." 

*  O  JBSU,  TEACH  MX  LIKE  THYSELF  TO  FLY 

THIS  POISONOITS  WOBLD,  AND  ALL  ITS  CHARMS  DEFT 
OITB  MB  DEVOTION  WHICH  SHALL  NEVER  TIRE, 
riX'D  CONTEMPLATION  WHICH  MT  LOVE  MAT  FIBB  , 
A  HEAVENLT  TINCTURE  IN  MT  WHOLE  DISCOURSE, 
A  FERVENT  ZEAL  WHICH  MAY  MT  PRATERS  ENFOBCX 
OF  HEAVENLT  JOTS  A  SWEET  FORETASTING  VIEW, 
THAT  I  OB  XABTH  MAT  OMLT  HBAVXB  PUB8VX.'* 

BISHOr  KBB 


PREFACE 


In  offering  to  the  Christian  reader  a  new  edition  of 
the  "  Imitation  of  Christ,"*  a  few  prefatory  observa- 
tions must  be  made,  first  as  to  the  author,  and  then  as 
to  this  edition  of  his  book. 

Thomas  Hamerlein  (or  Haemercken  as  the  name  is 
sometimes  written)  was  bom  in  the  parish  of  St.  Peter, 
in  the  town  of  Kempen,  within  the  province  and  dio- 
cese of  Cologne,  about  the  year  of  our  Lord  1380. 
His  parents  were^ot  in  high  station,  his  father  being 
but  a  tradesman  m  a  small  way  of  business,  and  his 
mother  belonging  to  a  very  poor  family.  They  seem 
to  have  been  true  and  devoted  servants  of  God,  and 
like  holy  Hannah  to  have  given  their  children  to  him 
even  from  their  infancy. 

•  It  does  not  appear  that  the  author  himself  gave  this  title  to  the  four 
Books.  They  seem  rather  to  have  been  three  distinct  collections  of  his 
devotional  thoughts  and  meditations  on  important  practical  subjects,  to- 
gether with  one  separate  treatise  on  the  Holy  Communion.  The  t'.Ae  of 
*'  Imitation  of  Christ"  is  supposed  to  have  been  merely  taken  from  th« 
opening  words  of  the  first  Book  ;  see  Rosweyd,  p.  455. 


Of  these  Thomas,  the  younger  son,  was  se.J,  when 
about  thirteen  years  old,  to  the  college  at  Deventer, 
then  accounted  the  Athens  of  the  Low  Countries, 
where  his  elder  brother  had  been  resident  for  some 
yeais  previously,  under  the  instruction  of  Gerard, 
called  the  Great.  Here  he  made  solid  progress  in 
godliness  and  the  study  of  good  learning,  chiefly  unrler 
the  direction  of  Florentius  Radewin,  who  in  1384  had 
succeeded  Gerard  as  rector  or  chief  governor  of  the 
college.  Concerning  Florentius  himself,  and  the  holy 
discipline  which  he  enforced,  his  illustrious  pupil  has 
left  the  following  testimony,  which  may  not  be  unac- 
ceptable to  many  readers : 

"  By  my  brother's  advice  I  sought  an  introduction  to  that 
most  reverend  man  and  devout  priest  Florentius,  vicar  of  the 
church  of  Deventer.  His  fame  had  already  reached  the  higher 
districts  of  the  country,  and  produced  in  my  mind  a  great  love 
and  respect  for  him,  especially  when  I  saw  so  large  a  concourse 
of  pupils  full  of  admiration  at  his  mode  of  treating  divine  sub- 
jects. Indeed  the  verj'  sight  or  hearing  of  him  was  sufficient 
to  make  you  at  once  pronounce  him  a  good  man  :  in  the  eyes  of 
all  he  was  gracious,  in  that  he  was  a  true  ^orshipper  of  God, 
and  a  most  devout  servant  of  our  holy  mother  the  Church. 

When,  therefore,  I  was  admitted  to  the  acquaintance  of  this 
reverend  Father,  he  at  once  with  pious  kindness  consented  to 
retain  me  for  a  good  while  in  his  own  house,  admitted  me  to  the 
schools  and  college  exercises,  beside  giving  me  such  books  as  he 
thought  1  needed.  He  afterward  obtained  for  me  a  lodging  free 
of  expense  at  the  house  of  a  certain  honorable  and  devout  ma- 
tron, who  repeatedly  showed  kindness  to  myself  and  to  many 
others  of  the  clergy.  And  now  that  I  was  joined  to  the  society 
of  so  devout  a  man  and  his  brethren,  I  daily  watched  and  ob- 
served their  holy  conversatiou,  and  I  had  joy  and  comfort  in  be- 
holding their  good  manners,  and  in  the  gracious  words  vrhich 


were  wont  to  proceed  out  of  the  mouth  of  these  humble  men." 
RosMeyd,  p.  508. 

And  in  a  Memoir  of  his  friend  and  fellow-student 
Arnold  of  Schoonhoven,  he  thus  expresses  himself: 

"  With  the  assistance  and  advice  of  my  master  Florentius,  I 
determined  to  take  up  my  abode  at  that  religious  house  in  the 
same  congregation  or  class  with  Arnold,  where  for  nearly  twelve 
months  we  contented  ourselves  with  one  small  chamber  and  one 
bed.  There  I  learned  to  write,  and  to  read  the  Holy  Scriptures, 
and  was  wont  to  hear  moral  instructions  and  devout  sermons. 
And  now  I  was  stirred  up  to  cherish  a  more  resolute  contempt 
of  this  world,  and  this  especially  by  the  sweet  conversation  of 
the  brethren,  being  also  daily  encouraged  and  instructed  by  Ar- 
nold's pious  admonitions.  Whatever  I  was  then  able  to  earn 
by  writing  I  contributed  to  the  common  stock  of  this  society, 
while  all  my  wants  were  supplied  by  the  religious  bounty  of  my 
beloved  master  Florentius,  who  assisted  me  in  everything,  like  a 
father."— Id.,  p.  509. 

"  Never  before  do  I  remember  to  have  seen  men  so  devoted, 
so  fervent  in  charity  both  toward  God  and  toward  their  neigh- 
bor. They  lived  in  the  midst  of  worldly  persons,  but  led  nothing 
of  a  worldly  life,  and  seemed  to  have  no  care  about  matters  of 
earthly  business.  For  they  were  wont  to  remain  quietly  at 
home,  and  to  give  diligent  attention  to  the  writing  of  books. 
They  frequently  employed  themselves  in  sacred  readings,  and 
for  recreation  and  solace  in  the  intervals  of  toil  they  had  re- 
course to  ejaculatory  prayers.  Quite  early  in  the  day,  after  the 
saying  of  the  morning  hours,  they  would  visit  the  church,  and 
during  the  celebration  of  the  Holy  Communion,  offering  to  God 
the  first  fruits  of  their  mouth,  and  the  sighs  of  their  heart,  with 
prostrate  body  they  lifted  up  pure  hands  and  the  eyes  of  their 
mind  'a-  Heaven,  with  prayers  and  lamentations,  seeking  to  be 
reconciled  to  God  through  the  life-giving  Victim. 

"  Of  this  illusirious  congregation  the  first  founder  and  spiritual 
1* 


director  was  the  learned  Florentius,  a  man  idorned  with  virtues, 
and  filled  with  divine  wisdom  in  the  knowledge  of  Christ,  hum- 
bly imitating  with  his  presbyters  and  clerks  the  form  of  the  sa- 
cred apostolical  life.  They  then  having  one  heart  and  one  soul 
in  God,  contributed  each  their  own  property  to  the  common 
stock,  and  receiving  mere  food  and  clothing,  avoided  all  thoughts 
for  the  morrow.  For  as  they  p11  willingly  dedicated  themselves 
to  God,  so  their  chief  study  was  to  be  obedient  to  their  rector  or 
his  deputy ;  and  holding  sacred  obedience  to  be  the  principal 
thing,  they  strove  with  all  their  might  to  conquer  themselves,  to 
resist  their  passions,  and  to  break  the  inclinations  of  their  own 
wills,  withal  begging  earnestly  that  they  might  be  sharply  chas- 
tised for  their  faults  and  negligences. 

«  Therefore  great  grace  and  true  devotion  was  in  them,  and 
they  edified  many  by  their  words  and  their  example,  and  pa- 
tiently enduring  the  derisions  of  worldly  men,  they  induced  many 
to  cherish  a  thorough  contempt  of  the  world.  Yea,  those  who 
had  before  despised  them,  esteeming  their  lowly  life  to  be  no 
better  than  folly,  being  afterward  converted  to  God,  and  having 
had  experience  of  the  grace  of  devotion,  confessed  that  they  were 
God's  true  servants  and  friends,  being  plainly  driven  to  this 
confession  by  the  force  of  conscience. 

Whereupon  many  persons,  both  men  and  women,  despising 
worldly  felicity,  turned  themselves  to  the  Lord:  and  trusting  to 
the  counsels  of  the  beloved  father  Florentius,  earnestly  studied 
to  keep  the  Lord's  precepts,  and  to  practise  works  of  mercy  by 
Christian  devotion  toward  the  poor.  And  thus  all  his  brethren 
helped  him,  keeping  hold  of  the  word  of  life :  and  like  the  lights 
of  Heaven  shone  forth  in  the  midst  of  confusions  on  the  world 
now  waxing  old.  Certain  priests  also,  enlightened  by  the 
knowledge  of  the  divine  law,  preached  strenuously  in  the  church  5 
and  through  their  preaching,  faithful  people  were  instructed  to 
salvation  in  exercising  duties  of  piety  and  listening  to  sacred  dis- 
courses."— Id.,  p.  512. 

When  he  had  remained  in  this   tfociety  for  seven 


years,  and  about  the  time  when  his  dear  friend  and 
patron  Florentius  departed  this  life,  viz.,  in  the  year 
1400,  he  became  an  inmate  of  the  Augustinian  convent 
of  Mount  St.  Agnes,  near  Zwoll,  then  recently  erected, 
of  which  his  elder  brother  was  already  a  membei  and 
soon  after  became  prior.  After  five  years'  probation 
he  took  the  vows  and  put  on  the  habit  of  the  order, 
and  of  his  manner  of  life  and  strict  devotion  for  the  re- 
mainder of  his  days,  the  work  of  his  lively  biographer 
Rosweyd,  though  little  more  than  a  compilation,  may 
enable  us  to  form  a  notion.  It  is  only  to  be  regretted 
that  the  brief  memoir  referred  to  should  contain  occa- 
sionally statements  of  alleged  supernatural  interfer- 
ences, of  a  kind  unknown  to  the  church  in  her  prim- 
itive and  purest  age,  and  for  which  no  adequate  evi- 
dence whatever  is  offered ;  whereby  injury  is  done  to 
those  portions  of  the  history  which  are  unquestionably 
authentic. 

Setting  aside  then  these  fanciful  interpolations  (for 
such  they  are  to  be  considered,  for  anything  that  ap- 
pears to  the  contrary),  we  may  contemplate  with  pleas- 
ure the  description  given  of  the  life  and  character  of 
this  true  servant  of  Christ. 

In  this  society  of  St.  Agnes  (says  his  biographer), 
Thomas  a  Kempis  was  ever  distinguished  for  piety  tow- 
ard God,  reverential  obedience  to  his  superiors,  char- 
ity and  benevolence  toward  his  brethren. 

Idleness  he  accounted  the  source  of  all  evil,  and 
never  indulged  himself  in  it,  but  was  constantly  em- 
ployed either  in  reading  the  Scriptures,  or  in  writing 
them  out  for  publication  (the  art  of  printing  being  then 


8  PREFACE. 

unknown),  or  in  composing  books  for  the  use  of  the 
Christian  Church.  In  diAdne  service,  especiallj-  in 
chanting  the  Psalms,  the  ardent  devotion  of  his  mind 
affected  even  the  gestures  and  attitudes  of  his  body, 
and  as  he  was  generally  the  first  lo  enter  the  oratory 
night  and  morning,  so  he  was  the  last  to  leave  it.  In 
his  private  devotions,  especially  in  seasons  of  mortifi- 
cation, he  was  particularly  fond  of  the  hynm  beginning 
"  Stetit  Jesus." 

His  common  discourse  was  of  God,  and  of  the  Holy 
Scriptures :  in  mere  worldly  topics  he  took  no  interest, 
but  remained  silent,  as  one  altogether  ignorant  of 
them. 

His  chief  delight  was  in  his  cell  and  his  books,  or 
as  he  was  wont  to  express  it,  in  ten  totcksttn,  met  cen 
fioecttsfern. 

He  was  ever  ready  to  preach  when  called  on,  after 
a  short  interval  of  reflection,  and  his  fame  in  this  way 
was  so  great,  that  many  even  from  distant  towns  would 
resort  to  Mount  St.  Agnes  to  hear  his  sermons. 

He  was  greatly  admired  among  his  contemporaries 
for  his  cheerful  endurance  of  adversities,  his  patience 
not  merely  in  bearing  with  the  faults  of  men,  but  even 
in  making  all  possible  allowances  for  them  ;  and  alto- 
gether he  was  a  pattern  of  meekness,  sobriety,  mod- 
esty, and  diligence. 

In  stature  he  was  below  the  middle  height,  of  a  live- 
ly and  manly  countenance ;  like  the  patriarch  Moses, 
his  eye  never  became  dim,  even  in  his  extremest  age. 

He  died  on  the  23d  day  of  July,  1471,  in  the  ninety- 
second  year  of  his  age. 


PREFACE.  9 

With  regard  to  the  present  publication,  it  need  only 
be  stated  that  this  translation*  is  chiefly  copied  from 
one  printed  at  London  in  1677  :  but  by  whom  prepared 
it  does  not  appear.  The  Latin  edition  (including  the 
Index)  which  has  been  principally  followed,  is  that  of 
Herbert  Rosweyd,  printed  at  Antwerp  in  1617. 

The  titles  of  the  chapters,  and  the  divisions  into  pai- 
agraphs,  seem  to  have  been  the  result  of  the  labors  of 
modem  editors,  chiefly  of  Sommalius,  about  the  begin- 
ning of  the  seventeenth  century.  The  same,  too,  may 
probably  be  assumed  of  the  Scripture  references.  With 
regard  to  these  last,  the  chapters  only  are  referred  to  in 
Rosweyd's  edition,  the  present  editor  is  responsible  for 
the  verses,  inserted  in  brackets,  as  well  as  for  various 
corrections  or  endeavors  at  correction  of  the  translation 
of  1677. 

And  he  would  only  further  add,  with  regard  to  the 
book  itself,  that  in  our  own  church  we  may  have  the 
satisfaction  of  comparing  it  Avith  the  Sacra  Privata  of 
Bishop  Wilson ;  to  whom  also  the  character  of  its  emi- 
nent author  may  in  some  respects  be  compared.  And 
although,  as  the  bishop  truly  says,  "  in  order  to  dis- 
pose our  hearts  to  devotion  the  active  life  is  to  be  pre- 
ferred to  the  contemplative,  yet  it  remains  to  be  proved 
that  the  life  of  Thomas  a  Kempis,  though  in  a  certain 
sense  less  active  than  that  of  the  saint-like  prelate, 
was,  as  some  too  rashly  affirm,  that  of  a  useless  mem- 
ber of  society,  or  a  "slothful  servant"  of  the  Loid. 
Doubtless  to  both  of  these  holy  men  in  their  several 

•  The  first  English  translation  of  this  work  Is  said  to  have  been  made 
¥7  the  illustriotis  Lady  Margaret,  mother  of  King  Henry  VII. 


10  PREFACE. 

Stations  may  not  unaptly  be  applied  .he  words  of  the 
poet : 

**  Self  have  I  worn  out  thrice  thirty  years. 
Some  in  much  joy,  and  many  in  tears ; 
Yet  never  complained  of  cold  nor  heat, 
Of  summer's  flame,  nor  of  winter's  threat ; 
Ne  never  was  to  fortune  foe-man, 
But  gently  took  that  ungently  came  ; 
And  ever  my  flock  was  my  chief  care. 
Winter  and  summer  they  mought  well  fare." 

The  Feast  of  St.  Matthew, 
1843. 


CONTENTS. 


THE  FIRST  BOOK. 

ADMONITIONS  USEFUL  FOR  A  SPIRITUAL  LIFE. 

Chaf.  I.  Of  the  imitation  of  Christ,  and  contempt 

of  all  the  vanities  of  the  world     .        page  19 


n.  Of  the  humble  conceit  of  ourselves  . 
m.  Of  the  doctrine  of  truth  . 
rV.  Of  -wisdom  and  forethought  in  our  actions 
V.  Of  the  reading  of  Holy  Scriptures  . 
VI.  Of  inordinate  affections  , 
Vn.  Of  flying  vain  hope  and  pride  . 
Vlll.  That  too  much  familiarity  is  to  be  shunned 
IX.  Of  obedience  and  subjection  . 
_X.  Of  avoiding  superfluity  in  words 
XI.  Of  the  obtaining  of  peace,  and  zealous 

desire  of  progress  in  grace 
Xn.  Of  the  profit  of  adversity 
Xin.  Of  resisting  temptation    . 
XIV.  Of  avoiding  rash  judgment 
XV.  Of  works  done  in  charity         ,        , 
XVI.  Of  bearing  with  the  defects  of  others 
XVn.  Of  a  retired  life       .... 


21 
23 
26 
27 
28 
29 
31 
32 
33 

34 
36 
37 
41 
42 
43 
45 


0 

12 

CONTENTS 

o 

Chap.  XVni. 

Of  the  examples  of  the  holy  fathers  . 

46 

XIX. 

Of  the  exercises  of  a  good  religions  person        49  | 

XX. 

Of  the  love  of  solitude  and  silence    . 

52 

XXL 

Of  compunction  of  heart  . 

67 

XXII. 

Of  the  consideration  of  human  misery 

60 

xxni. 

Of  meditation  on  death    . 

64 

xxrv. 

Of  judgment,  and  the  punishment  of  sin 

ners    ...                 .        . 

68 

XXV. 

Of  the  zealous  amendment  of  our  whole             | 

life      ...        . 

72 

THE  SECOND  BOOK 

ADMONITIONS  TENDING  TO  THINGS  INTERNAL 

Chap.  I. 

Of  the  inward  life                    .        .        ] 

page  79 

II. 

Of  humble  submission 

83 

in. 

Of  a  good  peaceable  man 

84 

IV. 

Of  a  pure  mind,  and  simple  intention 

86 

V. 

Of  the  consideration  of  one's  self     . 

88 

VI. 

Of  the  joy  of  a  good  conscience 

90 

vn. 

Of  the  love  of  Jesus  above  all  things 

.        92 

VIU. 

Of  familiar  converse  with  Jesus 

94 

K. 

Of  the  want  of  all  comfort 

97 

X. 

Of  gratitude  for  the  grace  of  God     . 

101 

XI. 

How  few  are  the  lovers  of  the  cross  a 

f 

Jesus 

104 

Xn.  Of  the  King's  highway  of  the  holy  crou 

Q _ 

106 
0 

13 


THE  THIRD  BOOK. 

OP  INTERNAL  CONSOLATIONS 

Chap.  I.  Of  Christ  speaking  inwardly  to  the  faith- 
ful soul page  113 

U.  That  the  truth  speaketh  inwardly  with- 
out noise  of  words      .        .        .        .        116 
m.  That  the  words  of  God  are  to  be  heard 
with  humility,  and  that  many  weigh 

them  not 117 

IV.  That  we  ought  to  live  in  truth  and  hu- 
mility before  God       ....         120 
V.  Of  the  wonderful  effect  of  divine  love  122 

VI.  Of  the  proof  of  a  true  lover  [of  Christ]  126 

Vn.  Of  concealing  grace  under  the  guard  of 

hnmiUty  129 

VIII.  Of  a  mean  conceit  of  ourselves  in  the 

sight  of  God       .        .        .        .        .        132 
IX.  That  aU  things  are  to  be  referred  unto 

God,  as  their  last  end         .        .        .         134 
X.  That  to  despise  the  world  and  serve  Grod,. 

is  a  sweet  life 135 

XI.  That  the  longings  and  desires  of  our  hearts 

are  to  be  examined  and  moderated  138 

Xn.  Of  the  growth  of  patience  m  the  soul, 

and  of  striving  against  concupiscence  140 

Xin.  Of  the  obedience  of  one  in  humble  sub- 
jection, after  the  example  of  Jesus 
Christ        ...  .       .        14J 


0 

14 

CONTEx\TS. 

0 

Chap.  XTV. 

Of  the  duty  of  considering  the  secret 
judgments  of  God,  that  so  we  be  not 

lifted  up  for  anything  good  in  us 

144 

XV. 

In  everjthing  which  we  desire,  how  we 
ought  to  stand  affected,  and  what  we 

ought  to  say       .        .        .        . 

146 

XVI. 

That  true  comfort  is  to  be  sought  in  Grod 

alone 

148 

xvn. 

That  all  our  anxieties  are  to  be  placed 

on  God 

150 

xvm. 

That  temporal  miseries  must  be  borne 

patiently,  after  the  example  of  Christ 

151 

XIX. 

Of  the  endurance  of  injuries,  and  of  the 

proof  of  true  patience 

153 

XX. 

Of  the    acknowledging   of  our  own  in- 
firmities ;  and  of  the  miseries  of  this 

life 

155 

XXI. 

That  we  are  to  rest  in  God  above  all 
things  which  are  good,  and  above  all 

his  own  gifts 

158 

XXll. 

Of  the  remembrance  of  God's  manifold 

benefits      ...,,, 

161 

xxm. 

Of  four  things  that  bring  much  inward 

peace         

164 

xxrv. 

Of  avoiding  curious  inquiry  into  other 

men's  lives 

167 

XXV. 

Wherein  iirm  peace  of  heart  and  true 

spiritual  progress  consisteth 

168 

XXVI. 

Of  the  excellency  of  a  free  mind,  which 
is    soone-    gained  by   humble   prayer 

than  by  reading          .... 

170 

CONTENTS.  15 

Chap.  XXVn.  That  it  is  private  love  which  most  hin- 

dereth  from  the  chiefest  good      .        .        172 
XXVIII.  Against  the  tongues  of  slanderers  .         174 

XXrX.  How  we  ought  to  call  upon  God,  and  to 

bless  him,  when  tribulation  is  upon  us         175 

XXX.  Of  craving  the  divine  aid,  and  confidence 

of  recovering  grace     ....         176 

XXXI.  Cf  the  contempt  of  all  creatures,  to  find 

out  the  Creator  .         .         .        .         180 

XXXn.  Of  self-denial,  and  renouncing  every  evil 

appetite 183 

XXXm.  Of  inconstancy  of  heart,  and  of  having 

our  final  intentions  directed  unto  God  185 

XXXIV.  That  God  is  sweet  above  all  things,  and 

in  all  things  to  him  that  loveth  him  186 

XXXV.  That  there  is  no  security  from  tempta- 

tion in  this  life  .         .        .        .         188 

XXXVI.  Against  the  vain  judgments  of  men        .         190 
XXXVII.  Of  pure  and  entire  resignation  of  our- 
selves, for  the  obtaining  freedom  of 

heart 192 

XXXVin.  Of  good  government  in  things  external, 
and  of  having  recourse  to  God  in  dan- 
gers   194 

XXXIX.  That  a  man  should  not  be  fretful  in  mat- 
ters of  business  ....         195 
XL.  That  man  hath  no  good  of  himself,  nor 

anything  whereof  he  can  glory  .         196 

XLI.  Of  the  contempt  of  all  temporal  honor    .         199 

XLII.  That  our  peace  is  not  to  be  set  on  men  200 

yT.TTT-  Against  vain  and  secular  knowledge  201 


16  CONTENTS. 

Chap.  XLIV.  Of  not  fetching  trouble  to  ourselves  from 

outward  things  ....        203 

XLV.  That  credit  is  not  to  be  given  to  all,  and 

that  man  is  prone  to  offend  in  words  204 

XLVI.  Of  putting  our  trust  in  God  when  evil 

words  arise 207 

XLVn.  That  aU  grievous  things  are  to  endured 

for  the  sake  of  eternal  life  .  210 

XLVm.  Of  the  day  of  eternity  and  this   life's 

straitnesses 212 

XLIX.  Of  the  desire  of  everlasting  life,  and  how 
great  rewards  are  promised  to  those 
that  strive  resolutely  .        .        .        216 

L.  How  a  desolate  person  ought  to  offer  him- 
self into  the  hands  of  God  .        .        220 
LI.  That  a  man  ought  to  empioy  himself  in 
works  of  humility,  when   strength  is 
wanting  for  higher  employments  .        224 
Ln.  That  a  man  ought  not  to  account  himself 
as  worthy  of  comfort,  but  rather  as  de- 
serving of  chastisement       .         .         .        225 
Lm.  That  the  grace  of  God  doth  not  join  itself 

with  those  who  relish  earthly  things     .        228 
LIV.  Of  the  different  motions  of  nature  and 

grace 230 

LV  Of  the  corruption  of  nature,  and  efficacy 

of  divine  grace  .        .        .        234 

LVI.  That  we  ought  to  deny  ourselves  and 

imitate  Christ  by  the  cross  .        .        237 

LVll.  That  a  man  should  not  be  too  much  deject- 
ed, even  when  he  falleth  into  some  defects    240 


CONTENTS.  17 

Chap.  LVIII.  That    high  matters,   and  God's  secret 
judgments,  are  not  to  be  narrowly  m- 

qun-ed  into 242 

r.IX.  That  all  our  hope  and  trust  is  to  be  fixed 

in  God  alone      .        .  .247 


THE  FOURTH  BOOK 

CONCERNING  THE  SACRAMENT 

A  devout  exhortation  to  the  holy  communion  page  251 

Chap.  I.  With  how  great  reverence  Christ  ought 

to  be  received  .         .         .  252 

II.  That  the  great  goodness  and  love  of  God 

is  exhibited  to  man  m  this  sacrament  258 

III.  That  it  is  profitable  to  communicate  often        261 

IV.  That  many  benefits  are  bestowed  upon 

them  that  communicate  devoutly         .        2o4 

V.  Of  the  dignity  of  this  sacrament,  and  of 

the  ministerial  function  .  .  .  268 
VI.  An  inquiry  concerning  [spiritual]  exer- 
cise before  communion  .  .  .  270 
VII.  Of  thoroughly  searching  our  own  con- 
science, and  of  holy  purposes  of  amend- 
ment   271 

Vni.  Of  the  oblation  of  Christ  on  the  cross, 

and  of  resignation  of  ourselves  •        274 

EX.  That  we  ought  to  ofier  up  cmrselves  and 

all  that  is  ours  unto  God,  and  to  pray 

foraU 275 


18  COxXTExVTS. 

Chap.  X.  That  the  holy  communion  is  not  Jghtly 

to  be  forborne             ....        278 
XI.  That  the  body  of  Christ  and  the  Holy 
Scriptures  are  most  necessarj'  unto  a 
faithful  soul 282 

Xn.  That  he  who  is  about  to  communicate 
with  Christ  ought  to  prepare  himself 
with  great  diligence  .        .         .        286 

XIII.  That  the  devout  soul  ought  with  the 
whole  heart  to  seek  union  with  Christ 
in  the  sacrament         ....        289 

XrV.  Of  the  fervent  desire  of  some  devout  per- 
sons to  receive  the  body  of  Christ  291 

XV.  That  the  grace  of  devotion  is  obtained  by 

humility  and  denial  of  ourselves  .        293 

XVI.  That  we  ought  to  lay  open  our  necessities 

to  Christ,  and  to  crave  his  grace  .        295 

XVn.  Of  fervent  love,  and  vehement  desire  to 

receive  Christ  ....        297 

XVni.  That  a  man  should  not  be  a  curious 
searcher  into  the  holy  sacrament,  but 
an  humble  follower  of  Christ,  submit- 
ting his  sense  to  divine  faith        .        .        300 


THE  FIRST  BOOK: .   ;  i 

ADMONITIONS  USEFUL  FOR  A  SPIRITUa/.  UFE 

CHAPTER  I 

OF  THE  IMITATION  OF  CHRIST,  AND  CONTEMPT    OF  ALL 
THE  VANITIES  OF  THE  WORLD. 

"He  that  folio weth  Me,  walketh  not  in  darkness,"* 
saith  the  Lord.  These  are  the  words  of  Christ,  by 
which  we  are  admonished,  how  we  ought  to  imitate 
his  life  and  manners,  if  we  wdll  be  truly  enlightened, 
and  be  delivered  from  all  blindness  of  heart. 

Let  therefore  our  chiefest  endeavor  be,  to  meditate 
upon  the  life  of  Jesus  Christ. 

2.  The  doctrine  of  Christ  exceedethall  the  doctrines 
of  holy  men ;  and  he  that  hath  the  Spirit,  will  find 
therein  a  hidden  manna. 

But  it  falleth  out,  that  many  who  often  hear  the 
gospel  of  Christ,  are  yet  but  little  affected,  because  they 
are  void  of  the  spirit  of  Christ. 

*  John  Till,  ris.] 


20      OF  CONTEMPT  OF  WORLDLY  VANITIES. 

But  whosoever  would  fully  and  feelingly  understand 
the  words  of  Christ,  must  endeavor  to  conform  his  life 
wholly  to  the  Hfe  of  Christ. 

3.  What  \vill  it  avail  thee  to  dispute  profoundly  of 
the  Trinity,  if  thou  be  void  of  humility,  and  art  thereby 
displeasing  to  the  Trinity  ? 

Surely  high  words  do  not  make  a  man  holy  and  just ; 
but  a  virruous  life  maketh  him  dear  to  God. 

,  t/haii-Hther  feel  compunction  than  understand  the 
.definition  th&reof.  - 

;  ',  ,lf"tJiOU.  dlds'i'fcnow  the  whole  Bible  by  heart,  and 
the  sayings  of  all  the  philosophers,  what  would  all 
that  profit  thee  without  the  love  of  God,*  and  without 
grace? 
-  -  Vanity  of  vanities,  and  all  is  vanity,!  except  to  love 
God,  and  to  ser\'e  him  only. 

This  is  the  highest  wisdom,  by  contempt  of  the  world 
to  tend  toward  the  kingdom  of  heaven! 

4.  Vanity  therefore  it  is,  to  seek  after  perishing 
riches,  and  to  trust  in  them. 

It  is  also  vanity  to  hunt  after  honors,  and  to  climb  to 
high  degree. 

It  is  vanity  to  follow  the  desires  of  the  flesh,  and  to 
labor  for  that  for  which  thou  must  afterward  suffer  more 
grievous  punishment. 

Vanity  it  is,  to  wish  to  live  long,  and  to  be  careless  to 
live  well. 

It  is  vanity  to  mind  only  this  present  life,  and  not  to 
foresee  those  things  which  are  to  come. 

*  1  Cor.  xUL  C»  J  t  Ecclei.  1.  [i.) 


OF  THE  HUMBLE  CONCEIT  OF  OURSELVES.  21 

It  is  vanity  to  set  thy  love  on  that  which  speedily 
passeth  away,  and  noi  io  hasten  thither  where  ever- 
lasting joy  abideth. 

5.  Call  often  to  mind  that  proverb  that,  "  The  eye  is 
not  satisfied  with  seeing,  nor  the  ear  filled  with  hear- 
ing."* 

Endeavor  therefore  to  withdraw  thy  heart  from  the 
love  of  visible  things,  and  to  turn  thyself  to  the  invisible. 

For  they  that  follow  their  sensuality,  do  stain  their 
own  consciences,  and  lose  the  favor  of  God. 

CHAPTER  II. 

OF  THE  HUMBLE  CONCEIT  OF  OURSELVES. 

All  men  naturally  desire  to  know  ;t  but  what  avail- 
eth  knowledge  without  the  fear  of  God  ? 

Surely  an  humble  husbandman  that  serveth  God  is 
better  than  a  proud  philosopher  that,  neglecting  himself, 
laboreth  to  understand  the  course  of  the  heavens. 
-]  •  Whoso  knoweth  himself  well,  groweth  more  mean  in 
his  own  conceit,  and  delighteth  not  in  the  praises  of 
men, 

If  I  understood  all  things  in  the  world,  and  were  not 
in  charity,  what  would  that  help  me  in  the  sight  of  God, 
who  will  judge  me  according  to  my  deeds  ? 

2.  Cease  from  an  inordinate  desire  of  knowmg,  for 
therein  is  much  distraction  and  deceit. 

The  learned  are  well-pleased  to  seem  so  to  others, 
and  to  be  accounted  wise.^ 

*  Eccles.  1.  [8.3    t  Eccles.  i.  [13.]— Arist.  Metaphys.  LI.    U  Cor.  rlU.  IM 


22     OF   THE  HUMBLE  CONCEIT  OF  OURSELVES. 

There  be  many  things,  which  to  know  doth  little 
or  nothing  profit  the  soul : 

And  he  is  very  unwise,  that  is  intent  upon  other 
things  than  those  that  may  avail  him  for  his  salva- 
tion. 

Many  words  do  not  satisfy  the  soul ;  but  a  good  life 
comforteth  the  mind,  and  a  pure  conscience  giveth  great 
assurance  in  the  sight  of  God. 

3.  How  much  the  more  thou  knowest,  and  how 
much  the  better  thou  understandest,  so  much  the  more 
grievously  shalt  thou  therefore  be  judged,  unless  thy 
life  be  also  more  holy. 

Be  not  therefore  extolled  in  thine  own  mind  for  any 
art  or  science  [which  thou  knowest],  but  rather  let  the 
knowledge  given  thee  make  thee  more  humble  and  cau- 
tious. 

If  thou  thinkest  that  thou  understandest  and  knowest 
much ;  know  also  that  there  be  many  things  more  which 
thou  knowest  not. 

Affect  not  to  be  overwise,  but  rather  acknowledge 
thine  own  ignorance.* 

Why  wilt  thou  prefer  thyself  before  others,  sith  there 
be  many  more  learned,  and  more  skilful  in  the  Scripture 
than  thou  art  ? 

If  thou  wilt  know  or  learn  anything  profitably,  desire 
to  be  unknown,  and  to  be  little  esteemed  of  [by  man]. 

4.  The  highest  and  most  profitable  reading  is  the 
true  knowledge  and  consideration  of  ourselves. 

It  is  great  wisdom  and  perfection  to  esteem  nothing 

*  Rom.  xU.  [18.J 


OF  THE  DOCTRINE  OF  TRUTH.  23 

of  ourselves,  and  to  think  always  well  and  highly  of 
others. 

If  thou  shouldest  see  another  openly  sin,  or  commit 
some  heinous  offence,  yet  oughtest  thou  not  to  esteem 
the  better  of  thyself;  for  thou  knowest  not  how  long 
thou  shalt  be  able  to  remain  in  good  estate. 

We  are  all  frail,*  but  thou  oughtest  to  esteem  none 
more  frail  than  thyself. 

CHAPTER  III. 

OF  THE  DOCTRINE  OF  TRUTH. 

Happy  is  he  whom  truth  by  itself  doth  teach,t  not 
by  figures  and  words  that  pass  away ;  but  as  it  is  in 
itself. 

Our  own  opinion  and  our  own  sense  do  often  deceive 
us,  and  they  discern  but  little. 

What  availeth  it  to  cavil  [and  dispute]  much  about 
dark  and  hidden  things; J  whereas  for  being  ignorant 
of  them  we  shall  not  be  so  much  as  reproved  at  the 
day  of  judgment  ? 

It  is  a  great  folly  to  neglect  the  things  that  are  prof- 
itable and  necessary,  and  give  our  minds  to  that  which 
is  curious  and  hurtful :  we  have  eyes  and  see  not.|| 

2.  And  what  have  we  to  do  with  genus  and  species 
[the  dry  notions  of  logicians]  ? 

He  to  whom  the  Eternal  Word  speaketh,  is  delivered 
from  a  world  of  unnecessary  conceptions. 

•Gen.  vili.  [21.]  t  Psalm  iclv.  rl5.] 

X  Eccle«.  m.  [i^-11.]  I  P»alm  cxr.  [5.J 


24  OF  THE  DOCTRINE  OF  TRUTH. 

From  that  one  Word  are  all  things,  and  all  speak 
that  one  ;  and  this  is  the  beginning,  which  also  speak- 
eth  unto  us. 

No  man  without  that  [Word]  understandeth  or  judg- 
eth  rightly. 

He  to  whom  all  things  are  one,  he  who  reduceth  all 
things  to  one,  and  seeth  all  things  in  one ;  may  enjoy 
a  quiet  mind,  and  remain  peaceable  in  God. 

O  God,  who  art  the  truth,  make  me  one  with  thee  in 
everlasting  charity. 

It  is  tedious  to  me  often  to  read  and  hear  many 
things :  in  thee  is  all  that  I  would  have  and  can  desire. 

Let  all  doctors  hold  their  peace ;  let  all  creatures  be 
silent  in  thy  sight ;  speak  thou  alone  unto  me. 

3.  The  more  a  man  is  united  within  himself,  and  be- 
cometh  inwardly  simple  [and  pure],  so  much  the  more 
and  higher  things  doth  he  understand  without  labor ;  for 
that  he  receiveth  intellectual  light  from  above.* 

A  pure,  sincere,  and  stable  spirit  is  not  distracted, 
[though  it  be  employed]  in  many  works ;  for  that  it 
works  all  to  the  honor  of  God,  and  inwardly  being  still 
and  quiet,  seeks  not  itself  in  anything  it  doth. 

Who  hinders  and  troubles  thee  more  than  the  unmor- 
tified  affections  of  thine  own  heart  ? 

A  good  and  godly  man  disposeth  within  himself  be- 
forehand those  things  which  he  is  outwardly  to  act ; 

Neither  do  they  draw  him  according  to  the  desires  of 
an  inordinate  inclination,  but  he  ordereth  them  according 
to  the  prescript  of  right  reason. 

•  Matt.  xi.  [250— Luko  x.  C21.J 


OF  THE  DOCTRINE  OF  TRUTH.  25 

Who  hath  a  greater  combat  than  he  that  laboreth  to 
overcome  himself? 

This  ouo-lit  to  be  our  endeavor,  to  conquer  ourselves, 
and  daily  to  wax  stronger  and  to  make  a  further  growth 
in  holiness. 

4.  All  perfection  in  this  life  hath  some  imperfection 
mixed  with  it;  and  no  knowledge  of  ours  is  without 
some  darkness. 

An  humble  knowledge  of  thyself  is  a  surer  way  to 
God  than  a  deep  search  after  learning ; 

Yet  learning  is  not  to  be  blamed,  nor  the  mere 
knowledge  of  anything  whatsoever  to  be  disliked,  it 
being  good  in  itself,  and  ordained  by  God  ;  but  a  good 
consciencA  and  a  virtuous  life  is  always  to  be  preferred 
before  it. 

But  because  many  endeavor  rather  to  get  knowledge 
than  to  live  well ;  therefore  they  are  often  deceived, 
and  reap  either  none,  or  very  slender  profit  [of  their  la- 
bors]. 

5.  O,  if  men  bestowed  as  much  labor  in  the  rooting 
out  of  vices,  and  planting  of  virtues,  as  they  do  in  mov- 
ing of  questions,  neither  would  there  so  much  hurt  be 
done,  nor  so  great  scandal  be  given  in  the  world,  nor 
so  much  looseness  be  practised  in  religious  houses. 

Truly,  at  the  day  of  judgment  we  shall  not  be  ex- 
amined what  we  have  read,  but  what  we  have  done  ;* 
not  how  well  we  have  spoken,  but  how  religiously  we 
have  lived. 

Tell  me  now,  where  are  all  those  doctors  and  mas- 

*  Matt.  rxT. 
3 


26  OF  WISDOM  AND  FORETHOUGHT  IN  01  R  ACTIONS. 

ters,  with  whom  thou  wast  well  acquainted,  while  they 
lived  and  flourished  in  learning  1 

Now  others  possess  their  livings  and  perhaps  do 
scarce  ever  think  of  them.  In  their  lifetime  they 
seemed  something,  but  now  they  are  not  spoken  of. 

6.  O,  how  quickly  doth  the  glory  of  the  world  pass 
away  !*  O  that  their  life  had  been  answerable  to  their 
learning!  then  had  their  study  and  reading  been  to 
good  purpose 

How  many  perish  by  reason  of  vain  leamingf  in  this 
world,  who  take  little  care  of  the  serving  of  God : 

And  because  they  rather  choose  to  be  great  than 
humble,  therefore  they  become  vain  in  their  imagina- 
tions .J 

He  is  truly  great,  that  is  great  in  charity. 

He  is  truly  great  that  is  little  in  himself,  and  that 
maketh  no  account  of  any  height  of  honor.  Ij 

He  is  truly  wise,  that  accounteth  all  earthly  things 
as  dung,  that  he  may  gain  Christ. § 

And  he  is  truly  learned,  that  doeth  the  will  of  God, 
and  forsaketh  his  own  will. 


CHAPTER  IV 

OF  WISDOM  AND  FORETHOUGHT  IN  OUR  ACTIONS. 

We  must  not  give  ear  to  every  saying  or  suggestion,^ 
but  ought  warily  and  leisurely  to  ponder  things  ac- 
cording to  [the  will  of]  God. 

♦Eccle«.  11.  ril.l  tTit.  i.  [10.3  I  Rom.  1  [21.1 

I  Mat.  xviii.  [4. J  and  xxiii.  [11. l    «  Phil.  lU.  [8.]  T  1  John  iy.  [1.] 


OF  THE  READING  OF  HOLY  SCRIPTURES.  27 

But  alas !  such  is  our  weakness,  that  we  often  rather 
believe  and  speak  evil  of  others  than  good. 

Those  that  are  perfect  men*  do  not  easily  give  credit 
to  everything  one  tells  them ;  for  they  know  that  hu- 
man frailty  is  prone  to  evil,t  and  very  subject  to  fail  in 
words  4 

2.  It  is  great  wisdom  not  to  be  rash  in  thy  proceed- 
ings,||  nor  to  stand  stiffly  in  thine  own  conceits ; 

As  also  not  to  believe  everything  which  thou  hearest, 
nor  presently  to  relate  again  to  others^  what  thou  hast 
heard  or  dost  believe 

Consult  with  him  that  is  wise  and  conscientious, 
and  seek  to  be  instructed  by  a  better  than  thyself,  rather 
than  to  follow  thine  own  inventions.lf 

A  good  life  maketh  a  man  wise  according  to  God,** 
and  giveth  him  experience  in  many  things. ft 

The  more  humble  a  man  is  in  himself,  and  the  more 
subject  [and  resigned]  unto  God ;  so  much  the  more 
prudent  shall  he  be  in  all  his  affairs,  and  enjoy  greater 
peace  and  quiet  of  heart. 

CHAPTER  V. 

OF  THB  READING  OP  HOLY  SCRIPTURES. 

Truth,  not  eloquence,  is  to  be  sought  for  in  Holy 
Scripture. 

Each  part  of  the  Scripture  is  to  be  read  with  the 
same  spirit  wherewith  it  was  written .Jt 

*  See  note  [A.]  t  Gen.  viii.  [21.]  t  James  iii.  [2.] 

I  Prov.  xix.  [2.]  ^  Prov.  xvii.  [9.]  ^  Prov.  xii.  [15. J 

•*  Prov.  XV.  [33.]         tt  Eccles.  i.  [16.]  U  Rom.  xv.  £4.] 


28  OF  INORDINATE  AFFECTIONS 

We  should  rather  search  after  [our  spiritual]  profit 
in  the  Scriptures,  than  subtilty  of  speech. 

We  ought  to  read  plain  and  devout  books  as  willing- 
ly as  high  and  profound 

Let  not  the  authority  of  the  writer  offend  thee, 
whether  he  be  of  great  or  small  learning ;  but  let  the 
love  of  pure  truth  draw  thee  to  read.* 

Search  not  who  spoke  this  or  that,  but  mark  what  is 
spoken. 

2.  Men  pass  away,  but  the  truth  of  the  Lord  re- 
maineth  for  ever.f  God  speaks  unto  us  sundry  ways, 
without  respect  of  persons 4 

Our  own  curiosity  often  hindereth  us  in  reading  of 
the  Scriptures,  when  as  we  will  examine  and  discuss 
that  which  we  shooild  rather  pass  over  without  more 
ado. 

If  thou  desire  to  reap  profit,  read  with  humility,  sim- 
plicity, and  faithfulness ;  nor  ever  desire  the  estimation 
of  learning. 

Inquire  willingly,  and  hear  with  silence  the  words 
of  holy  men ;  dislike  not  the  parables  of  the  elders,  for 
they  are  not  recoupted  without  cause. fl 

CHAPTER  VI 

OF  INORDINATE  AFFECTIONS 

Whensoever  a  man  desireth  anything  inordinately, 
he  is  presently  disquieted  in  himself 

•  1  Cot.  11.  [4.]  t  Psalm  cxvll.  [5.]— Luke  xxl.  tSJ.l 

t  Rom.  U.  [11.]  X.  [12.]— Col.  111.  [11.]    I  FroT   1.  [6.]— Eccle«.  xii.  [9.] 


OF  FLYINO  VAIN   HOPE  AND  PRIDE. 


29 


The  proud  and  covetous  can  never  rest.  The  poor 
and  humble  in  spirit  live  together  in  all  peace. 

The  man  that  is  not  yet  perfectly  dead  to  himself, 
is  quickly  tempted  and  overcome  in  small  and  trifling 
things. 

The  weak  m  spirit,  and  he  that  is  yet  in  a  manner 
carnal  and  prone  to  sensible  things,  can  hardly  with- 
draw himself  altogether  from  earthly  desires  : 

And  therefore  he  is  often  afflicted,  when  he  goeth 
about  to  withdraw  himself  from  them ,  and  easily  fall- 
eth  into  indignation,  when  any  opposition  is  made 
against  him. 

2.  And  if  he  hath  followed  therein  his  appetite,  he 
is  presently  disquieted  with  remorse  of  conscience ;  for 
that  he  yielded  to  his  passion,  which  profiteth  him 
nothing  to  the  obtaining  of  the  peace  he  sought  for. 

True  quietness  of  heart  therefore  is  gotten  by  resisting 
our  passions,  not  by  obeying  them. 

There  is  then  no  peace  in  the  heart  of  a  carnal  man, 
nor  ill  him  that  is  addicted  to  outward  things,  but  in 
the  spiritual  and  fervent  man 

CHAPTER  VII. 

OP  FLYING  VAIN  HOPE  AND  PRIDE 

He  is  vain  that  putteth  his  trust  m  man,*  or  crea- 
tures 

Be  not  ashamed  to  serve  others  for  the  love  of  Jesus 
Christ ;  nor  to  be  esteemed  poor  in  this  world. 

*  Jer.  xvii.  [5.] 
3* 


30  OF  FLYING  VAIN  HOPE  AND  PRIDE. 

Presume  not  upon  tliyself,  but  place  thy  hope  in 
God.* 

Do  what  lieth  in  thy  power,  and  God  will  assist  thy 
good  affection. 

Trust  not  in  thine  own  knowledge,!  nor  in  the  sub- 
tilty  of  any  living  creature ;  but  rather  in  the  grace  of 
God,  who  helpeth  the  humble,  and  humbleth  those 
that  are  self-presuming. 

2.  Glor/  not  in  wealth  if  thou  have  it,  nor  in  friends, 
because  potent ;  but  in  God  who  grivetb  ill  things,  and 
above  all  desireth  to  give  thee  himself. 

Extol  not  thyself  for  the  height  of  thy  stature  or 
beauty  of  thy  person,  which  may  be  disfigured  and 
destroyed  with  a  little  sickness. 

Take  not  pleasure  in  thy  natural  gifts,  or  wit,  lest 
thereby  thou  displease  God,  to  whom  appertaineth  all 
the  good  whatsoever  thou  hast  by  nature. 

3.  Esteem  not  thyself  better  than  others,}:  lest  per- 
haps in  the  sight  of  God,  who  knoweth  what  is  in 
man,  thou  be  accounted  worse  than  they. 

Be  not  proud  of  well-doing  ;||  for  the  judgment  of 
God  is  far  different  from  the  judgment  of  men,  and  that 
often  offendeth  him  which  pleaseth  them. 

If  there  be  any  good  in  thee,  believe  that  there  is 
much  more  in  others,  tLftt  so  thou  mayest  conserve 
humility  within  thee. 

It  is  no  prejudice  unto  thee  to  debase  thyself  under 
all  men ;  but  it  is  very  prejudicial  to  thee  to  prefer  thy- 
self before  any  one  man. 

•  Psalm  ixil.  [1.]  t  Jer.  Ix.  [S3.J 

t  Exodus  iii.  [11.]  I  Job  ii.  [tO.J 


OF  TOO   iMUCH    FAMILIARITY  31 

The  humble  enjoy  continual  peace,  but  in  the  heart 
of  the  proud  is  envy,  and  frequent  indignation. 


CHAPTER  VIII. 

THAT  TOO  MUCH    FAMILIARITY  IS  TO  BE  SHUNNED. 

-  -     Lay  not  thy  heart  open  to  every  one  ;  but  treat  of 

thy  affairs  with  the  wise  and  such  as  fear  God.* 
-.      Converse  not  much  with  young  people  and  stran- 
gers.! 

Flatter  not  the  rich:  neither  do  thou  appear  willing- 
ly before  great  personages. 
,.  Keep  company  with  the  humble  and  plain  ones, 
with  the  devout  and  virtuous ;  and  confer  with  them  of 
those  things  that  may  edify.  Be  not  familiar  with  any 
woman ;  but  in  general  commend  all  good  women  to 
God. 

Desire  to  be  familiar  with  God  alone  and  his  angels, 
and  avoid  the  acquaintance  of  men. 

2.  We  must  have  charity  toward  all,  but  familiarity 
[with  all]  is  not  expedient. 

Sometimes  it  falleth  out,  that  a  person  unknown  to 
i»s  is  much  esteemed  of,  from  the  good  repor.  given 
him  by  others  ;  whose  presence  notwithstanding  is  not 
grateful  to  the  eyes  of  the  beholders 

We  think  sometimes  to  please  others  by  our  com- 
pany, and  we  rather  distaste  them  with  those  bad 
qualities  which  they  discover  in  us. 

•  Ecclei.  TlU.  [12.]  t  ProT.  ▼  [10.] 


32  OF  OBEDIENCE  AND  SUBJECTION. 


CHAPTER  IX. 

OP  OBEDIENCE  AND  SUBJECTION. 

It  is  a  great  matter  to  live  in  obedience,  to  be  indei 
a  superior,  and  not  to  be  at  our  own  disposing. 

It  is  much  safer  to  obey  than  to  govern. 

Many  live  under  obedience,  rather  for  necessity  than 
for  charity;  such  are  discontented,  and  do  easily  repi\b 
[and  murmur].  Neither  can  they  attain  to  freedom  of 
mind,  unless  they  willingly  and  heartily  put  themselves 
under  obedience  for  the  love  of  God. 

Go  whither  thou  wilt,  thou  shalt  find  no  rest,  but  in  hum- 
ble subjection  under  the  government  of  a  superior.  The 
imagination  and  change  of  places  have  deceived  many. 

2.  True  it  is,  that  every  one  willingly  doth  that 
which  agreeth  with  his  own  sense  [and  liking] ;  and  is 
apt  to  affect  those  most  that  are  of  his  own  mind ; 

But  if  God  be  among  us,  we  must  sometimes  cease 
to  adhere  to  our  own  opinion  for  the  sake  of  peace. 

Who  is  so  wise  that  he  can  fully  know  all  things  ? 
^7     Be  not  therefore  too  confident  in  thine  own  opinion  ; 
but  be  willing  to  hear  the  judgment  of  others. 

If  that  which  thou  thinkest  be  not  amiss,  and  yet 
thou  partest  with  it  for  God,  and  foUowest  the  opinion 
of  another,  it  shall  le  better  for  thee. 

3.  I  have  often  heard,  that  it  is  safer  to  hear  and 
take  counsel,  than  to  give  it. 

It  may  also  fall  out,  that  each  one  s  opinion  may  be 


I  UNIVERSITY 


OF  SUPERFLUITY  IN  WORDS.  33 

good ;  but  to  refuse  to  yield  to  others  when  reason,  or 
a  special  cause  requireth  it,  is  a  sign  of  pride  and  stiff- 
ness. 

CHAPTER  X. 

OF  AVOIDING  SUPERFLUITY  IN  WORDS.  ^ 

Fly  the  tumultuousness  of  the  world  as  much  as 
thou  canst  ;*  for  the  talk  of  worldly  affairs  is  a  great 
hinderance,  although  they  be  discoursed  of  with  sincere 
intention ; 

For  we  are  quickly  defiled  and  enthralled  with  van- 
ity. 

Oftentimes  I  could  wish  that  I  had  held  my  peace, 
when  I  have  spoken ;  and  that  I  had  not  beea  in  com- 
pany. 

Why  do  we  so  willingly  speak  and  talk  one  with 
another,  when  notwithstanding  we  seldom  return  to 
silence  without  hurt  of  conscience  ?t 

The  cause  why  we  so  willingly  talk,  is  for  that  by 
discoursing  one  with  another,  we  seek  to  recei  re  com- 
fort one  of  another,  and  desire  to  ease  our  mind  over- 
wearied with  sundry  thoughts : 

And  we  very  willingly  talk  and  think  of  those  things 
which  we  most  love  or  desire ;  or  of  those  which  we 
feel  most  contrary  [and  troublesome]  unto  us. 

2.  But  alas,  oftentimes  in  vain,  and  to  no  end ;  for 
this  outward  comfort  is  the  cause  of  no  small  loss  of 
inward  and  divine  consolation. 

*  Matt.  Iv.  tl.]  xiv.  [23.3— Jolrn  vi.  [15.1         t  Matt.  vii.  [1.]— Rom.  U.  [1  ] 

— b 


34  OF  THE  OBTAINING  OF  PEACE. 

Therefore  we  must  watch  and  pray,  lest  our  time 
pass  away  idly. 
^j,     If  it  be  lawful  and  expedient  for  thee  to  speak,  speak 
those  things  that  may  edify 

An  evil  custom  and  neglect  of  our  own  good  doth 
give  too  much  liberty  to  inconsiderate  speech. 

Yet  religious  discourses  of  spiritual  things  do  greatly 
further  our  spiritual  growth,  especially  when  persons 
of  one  mind  and  spirit  be  gathered  together  in  God.* 


CHAPTER  XI 

OF  THE  OBTAINING  OF  PEACE,  AND  ZEALOUS  DESIRE  OF 
PROGRESS  IN  GRACE. 

We  might  enjoy  much  peace,  if  we  would  not  busy 
ourselv^es  with  the  words  and  deeds  of  other  men,  with 
thmgs  which  appertair.  nothing  to  our  charge. 

How  can  he  abide  long  in  peace,  who  thrusts  him- 
self into  the  cares  of  others,  who  seeks  occasions 
abroad,  who  little  or  seldom  recollects  himself  within 
his  own  breast  ? 

Blessed  are  the  single-hearted :  for  they  shall  enjoy 
much  peace 

2  What  is  the  reason  why  some  of  the  saints  were 
80  perfect  and  contemplative  ? 

Because  they  labored  to  mortify  themselves  wholly 
to  all  earthly  desires ;  and  thereiore  they  could  with 

♦  Acti  1  [14.]— Rom.  XV.  [5,  «5j 


AND  DESIRE  OF  PROGRESS  IN  GRACE.  35 

their  whole  heart  fix  themselves  upon  God,  and  be  free 
for  holy  retirement. 

We  are  too  much  led  by  our  passions,  and  too  soli- 
citous for  transitory  things. 

We  also  seldom  overcome  any  one  vice  perfectly, 
and  are  not  inflamed  with  a  fervent  desire  to  grow  bet- 
ter every  day  ;  and  therefore  we  remain  cold  and  luke- 
warm [in  religion] . 

3.  If  we  were  perfectly  dead  unto  ourselves,  and  not 
entangled  within  our  own  breasts,  then  should  we  be 
able  to  taste  divine  things,  and  to  have  some  experience 
of  heavenly  contemplation. 

The  greatest,  and  indeed  the  whole  impediment,  is 
for  that  we  are  not  disentangled  from  our  passions  and 
lusts,  neither  do  we  endeavor  to  enter  into  that  path  of 
perfection,  which  the  saints  have  walked  before  us  ;  and 
when  any  small  adversity  befalleth  us,  we  are  too 
quickly  dejected,  and  turn  ourselves  to  human  comforts. 

4.  If  we  would  endeavor,  like  men  of  courage,  to 
stand  in  "the  battle,  surely  we  should  feel  the  favorable 
assistance  of  God  from  heaven. 

For  He  who  giveth  us  occasion  to  fight,  to  the  end 
we  may  get  the  victory,  is  ready  to  succor  those  that 
fight  [manfully],  and  do  trust  in  his  grace. 

If  we  esteem  our  progress  in  religious  life  to  consist 
only  in  some  exterior  observances,  our  devotion  will 
quickly  be  at  an  end. 

But  let  us  lay  the  axe  to  the  root,  that  being  freed 
from  passions,  we  may  find  rest  to  our  souls. 

5.  If  every  year  we  would  root  out  one  vice,  we 
should  sooner  become  perfect  men. 


36  OF  THE   PROFIT  OF  ADVERSITY 

But  now  oftentimes  we  perceive  it  goes  contrary,  and 
that  we  were  better  and  purer  at  the  beginning  of  our 
conversion,  than  after  many  years  of  our  profession. 

Our  fervor  and  profiting  should  increase  daily :  but 
now  it  is  accounted  a  great  matter,  if  a  man  can  retain 
but  some  part  of  his  first  zeal. 

If  we  would  but  a  little  force  ourselves  at  the  begin- 
ning, then  should  we  be  able  to  perform  all  things  after- 
ward with  ease  and  delight 

6.  It  is  a  hard  matter  to  leave  off  that  to  which  we 
are  accustomed,  but  it  is  harder  to  go  agamst  our  own 
wills. 

But  if  thou  dost  not  overcome  little  and  easy  things, 
how  wilt  thou  overcome  harder  things  ? 

Resist  thy  inclination  in  the  ver}'  beginning,  and  un- 
learn evil  customs,  lest  perhaps  by  little  and  little  they 
draw  thee  to  greater  difficulty 

0,  if  thou  didst  but  consider  how  much  inward  peace 
unto  thyself,  and  joy  unto  others,  thou  shouldest  pro- 
cure by  demeaning  thyself  well,  1  suppose  thou  would- 
est  be  more  careful  of  thy  spiritual  progress 

CHAPTER  XII. 

OF    THE    PROFIT    OF    ADVERSITY. 

It  is  good  that  we  have  sometimes  some  troubles 
and  crosses  ;  for  they  often  make  a  man  enter  into  him- 
self, and  consider  that  he  is  here  in  banishment,  and 
ough^  not  to  place  his  trust  in  any  worldly  thing. 

It  is  good  that  we  be  sometimes  contradicted ;  and 


OF   RESISTING  TEMPATION.  37 

that  there  be  an  evil  or  a  lessening  conceit  had  of  us , 
and  this,  although  we  do  and  intend  well. 

These  things  help  often  to  the  attaining  of  humility, 
and  defend  us  from  vain  glory :  for  then  we  chiefly 
seek  God  for  our  inward  witness,  when  outwardly  we 
be  contemned  by  men,  and  when  there  is  no  credit 
given  unto  us. 

2.  And  therefore  a  man  should  settle  himself  so 
fully  in  God,  that  he  need  not  to  seek  many  comforts 
of  men. 

When  a  good  man  is  afflicted,  tempted,  or  troubled 
with  evil  thoughts,  then  he  understandeth  better  the 
great  need  he  hath  of  God,  without  whom  he  perceiv- 
eth  he  can  do  nothing  that  is  good. 

Then,  also,  he  sorroweth,  lamenteth,  and  prayeth,  by 
reason  of  the  miseries  he  suffereth. 

Then  he  is  weary  of  living  longer,  and  wisheth  that 
death  would  come,  that  he  might  be  dissolved  and  be 
with  Christ. 

Then  also  he  well  perceiveth,  that  perfect  security 
and  full  peace  can  not  be  had  in  this  world. 

CHAPTER  XIII. 

OF    RESISTING    TEMPTATION. 

Sf  long  as  we  live  in  this  world  we  can  not  be  with- 
out tribulation  and  temptation. 

According  as  it  is  written  in  Job,  '*  The  life  of  man 
upon  earth  is  a  [life   of]  temptation."* 

*  [Job  vii.  1,  marginal  translation,  "  warfare.'T 
4 


38  OF  RESISTING  TEMPTATION. 

Eveiy  one  therefore  ought  to  be  careful  about  his 
temptations,  and  to  watch  in  prayer,  lest  the  devil  find 
an  advantage  to  deceive  him  ;  who  never  sleepeth,  but 
goeth  about  seeking  whom  he  may  devour. 

No  man  is  so  perfect  and  holy,  but  he  hath  some- 
times temptations  ;  and  altogether  without  them  we  can 
not  be. 

2.  Nevertheless,  temptations  are  often  very  profitable 
to  us,  though  they  be  troublesome  and  grievous  ;  for  in 
them  a  man  is  humbled,  purified,  and  instructed. 

4.  All  the  saints  passed  through  many  tribulations  and 
temptations,  and  profited  thereby. 

And  they  that  could  not  bear  temptations,  became 
reprobate,  and  fell  away. 

There  is  no  order  so  holy,  nor  place  so  secret,  where 
there  be  not  temptations,  or  adversities. 

3.  There  is  no  man  that  is  altogether  free  from  tempt- 
ations while  he  liveth  on  earth  :  for  in  ourselves  is  the 
root  thereof,  being  born  with  inclination  to  evdl. 

When  one  temptation  or  tribulation  goeth  away, 
another  cometh ;  and  we  shall  ever  have  something  to 
suffer,  because  we  are  fallen  from  the  state  of  our  felicity. 

Many  seek  to  fly  temptations,  and  do  fall  more  griev- 
ously into  them. 

By  flight  alone  we  can  not  overcome,  but  by  patience 
and  true  humility  we  become  stronger  than  all  our  ene- 
mies. 

4.  He  that  only  avoideth  them  outwardly,  and  doth 
not  pluck  them  up  by  the  roots,  shall  profit  little  ;  yea, 
temptations  will  the  sooner  return  unto  him,  and  ho 
shall  feel  himself  in  a  worse  case  than  before. 


OF  RESISTING  TEMPTATION.  39 

By  little  and  little,  and  by  patience  with  long-suffer- 
ing (through  God's  help),  thou  shalt  more  easily  over- 
come, than  with  violence  and  thine  own  importunity. 

Often  take  counsels  in  temptations,  and  deal  not 
roughly  with  him  that  is  tempted ;  but  give  him  com- 
fort, as  thou  wouldest  wish  to  be  done  to  thyself. 

5.  The  beginning  of  all  evil  temptations  is  incon- 
stancy of  mind,  and  small  confidence  in  God. 

For  as  a  ship  without  a  helm  is  tossed  to  and  fro 
with  the  waves,  so  the  man  who  is  remiss,  and  apt  to 
leave  his  purpose,  is  many  ways  tempted. 

Fire  trieth  iron,  and  temptation  a  just  man. 

We  know  not  oftentimes  what  we  are  able  to  do, 
but  temptations  do  show  us  what  we  are. 

Yet  we  must  be  watchful,  especially  in  the  begin- 
ning of  the  temptation ;  for  the  enemy  is  then  more 
easily  overcome,  if  he  be  not  suffered  to  enter  the  door 
of  our  hearts,  but  be  resisted  without  the  gate  at  his 
first  knock. 

Wherefore  one  said,  "  Withstand  the  beginnings,  for 
an  after  remedy  comes  often  too  late."* 

For  first  there  cometh  to  the  mind  a  bare  thought 
[of  evil],  then  a  strong  imagination  thereof,  afterward, 
delight,  and  an  evil  motion,  and  then  consent. 

And  so  by  little  and  little  our  wicked  enemy  getteth 
complete  entrance,  while  he  is  not  resisted  in  the  be- 
ginning. 

And  the  longer  a  man  is  negligent  in  resisting,  so 
much  the  weaker  does  he  become  daily  in  himself,  and 
the  enemy  stronger  against  him. 

•  Ovid.,  lib.  1,  de  Remed.  Am. 


^U  OF  RESISTING  TEMPTATION. 

6.  Some  suffer  great  temptations  in  the  beginning  of 
their  conversion ;  others  in  the  latter  end. 

Others  again  are  much  troubled  almost  through  the 
whole  time  of  their  life. 

Some  are  but  easily  tempted,  according  to  the  wis- 
dom and  equity  of  the  Divine  appointment,  whicn 
weigheth  the  states  and  deserts  of  men,  and  ordaineth 
all  things  for  the  welfare  ©f  his  own  chosen  ones. 

7.  We  ought  not  therefore  to  despair  when  we  are 
tempted,  but  so  much  the  more  fervently  to  pray  unto 
God,  that  he  will  vouchsafe  to  help  us  in  all  tribula- 
tions ;  who,  surely,  according  to  the  words  of  St.  Paul, 
will  give  with  the  temptation  such  issue,  that  we  may 
be  able  to  bear  it.* 

Let  us  therefore  humble  our  souls  under  the  hand  of 
God  in  all  temptations  and  tribulations,  for  he  will  save 
and  exalt  the  humble  in  spirit. 

8.  In  temptations  and  afflictions  a  man  is  proved  how 
much  he  hath  profited  ;  and  his  reward  is  thereby  the 
greater,  and  his  graces  do  more  eminently  shine  forth. 

Neither  is  it  any  such  great  thing  if  a  man  be  de- 
vout and  fervent,  when  he  feeleth  no  affliction ;  but  if 
in  time  of  adversity  he  bear  himself  patiently,  there  is 
hope  then  of  great  proficiency  in  grace. 

Some  are  kept  from  great  temptations,  and  in  small 
ones  which  do  daily  occur,  are  often  overcome  ;  to  the 
enii  that,  being  humbled,  they  may  never  presume  on 
themselves  in  great  matters,  who  are  baflled  in  so  small 
things. 


OF  AVOIDING  RASH  JUDGMENT.  41 

CHAPTER  XIV. 

OF    AVOIDING    RASH    JUDGMENT 

-  -  Turn  thine  eyes  unto  thyself,  and  beware  thou  judge 
not  the  deeds  of  other  men.*  In  judging  of  others  a 
man  laboreth  in  vain,  often  erreth,  and  easily  sinneth  ;t 
but  in  judging  and  discussing  of  himself,  he  always 
laboreth  fruitfully. 

We  often  judge  of  things  according  as  we  fancy 
them ;  for  private  affection  bereaves  us  easily  of  true 
judgment. 

If  God  were  always  the  pure  intention  of  our  de- 
sire, we  should  not  be  so  easily  troubled,  through  the 
repugnance  of  our  carnal  mind. 

2.  But  oftentimes  something  lurketh  within,  or  else 
occurreth  from  without,  which  draweth  us  after  it. 

Many  secretly  seek  themselves  in  what  they  do,  and 
know  it  not. 

They  seem  also  to  live  in  good  peace  of  mind,  when 
things  are  done  according  to  their  will  and  opinion ; 
but  if  things  happen  otherwise  than  they  desire,  ;hey 
are  straightway  moved  and  much  vexed. 

The  diversities  of  judgments  and  opinions  cause  oft- 
entimes dissensions  between  friends  and  coimtrymen, 
between  religious  and  devout  persons.J 

3.  An  old  custom  isiiardly  broken,  ||  and  no  man  is 
willing  to  be  led  farther  than  himself  can  see. 

•Matt.  vii.  tl.]— Rom.  xv.  fl.l  +Eccle8.  Hi.  [16.J 

t  Matt.  xu.  [25.]— Luke  xii.  [51.]  II  Jer.  xiii,  [23.] 

4* 


42  OF  WORKS  DONE  IN  CHARITY. 

If  thou  dost  more  rely  upon  thine  own  reason  or  in- 
dustry, than  upon  that  power  which  brings  thee  under 
the  obedience  of  Jesus  Christ,  it  will  be  long  before 
thou  become  illuminated  ;  for  God  will  have  us  perfectly 
subject  unto  him,  that  being  inflamed  with  his  love,  we 
may  transcend  the  narrow  limits  of  human  reason. 


CHAPTER  XV. 

OF  WORKS   DOXE  IN  CHARITY. 

For  no  worldly  thing,  nor  for  the  love  of  any  man, 
is  any  evil  to  be  done  ;*  but  yet,  for  the  profit  of  one 
that  standeth  in  need,  a  good  work  is  sometimes  to  be 
intermitted  without  any  scruple,  or  changed  also  for  a 
better. 

For  by  doing  this,  a  good  work  is  not  lost,  but 
changed  into  a  better. 

Without  charity  the  exterior  work  profiteth  nothing  ;t 
but  whatsoever  is  done  of  charity,  be  it  never  so  little 
and  contemptible  in  the  sight  of  the  world,  it  becomes 
wholly  fruitful. 

For  God  weigheth  more  with  how  much  love  a  man 
worketh,  than  how  much  he  doeth.  He  doeth  much 
that  loveth  much. 

2.  He  doeth  much,  that  doeth  a  thing  well. 
- "     He  doeth  well  that  rather  serveth  the  community 
than  his  own  wilLJ 

Oftentimes  it  seemeth  to  be  charity,  and  it  is  rather 

*  Matt.  iviU.  [8.1        1 1  Cor.  xiil.  [.'l.]— Luk«  vii.  [47.]      t  Phil.  11.  [17.] 


OF  BEARING  WITH  THE  DEFECTS  OF  OTHERS.   43 

carnality  ;  because  natural  inclination,  self-will,  hope  of 
reward,  and  desire  of  our  own  interest,  will  seldom  be 
away. 

3.  He  that  hath  true  and  perfect  charity,  seeketh 
himself  in  nothing;*  but  only  desireth  in  all  things 
that  the  glory  of  God  should  be  exalted. 

He  also  envieth  none  ;  because  he  afFecteth  no  pri- 
vate good;  neither  will  he  rejoice  in  himself;  but 
wisheth  above  all  things  to  be  made  happy  in  the  en- 
joyment of  God.f 

He  attributeth  nothing  that  is  good  to  any  man,  but 
wholly  referreth  it  unto  God,  from  whom  as  from  the 
fountain  all  things  proceed;  in  whom  finally  all  the 
saints  do  rest  as  in  their  highest  fruition. 

O,  he  that  hath  but  one  spark  of  true  charity,  would 
certainly  discern  that  all  earthly  things  be  full  of  van- 
ity. 


CHAPTER  XVI 

OF  BEARING  WITH  THE  DEFECTS  OF  OTHERS. 

Those  things  that  a  man  can  not  amend  in  himself 
or  in  others,  he  ought  to  suffer  patiently,  until  God 
order  things  otherwise. 

Think  that  perhaps  it  is  better  so  for  thy  trial  and 
patience,  without  which  all  our  good  deeds  are  not 
much  to  be  esteemed. 

Thou  oughtest  to  pray  notwithstanding,  when  thou 

*  Phil.  U.  [21.]— 1  Cor.  xiil.  [5.]  f  Psalm  xvU  [15.]  rxiT.  [fl.] 


44        OF  BEARING  WITH  THE  DEFECTS  OF  OTHERS. 

hast   such   impediments,   that   God   would   vouchsafe 
to  help  thee,  and  that  thou  mayest  bear  them  kindly.* 

2.  If  one  that  is  once  or  twice  warned  will  not  give 
over,  contend  not  with  him :  but  commit  all  to  God, 
that  his  will  may  be  fulfilled,!  and  his  name  honored 
in  all  his  servants,  who  well  knoweth  how  to  turn  evil 
into  good. 

Endeavor  to  be  patient  in  bearing  with  the  defects 
and  infirmities  of  others,  of  what  sort  soever  they  be  ; 
for  that  thyself  also  hast  many  [failings]  which  must 
be  borne  with  by  others. J 

If  thou  canst  not  make  thyself  such  a  one  as  thou 
wouldest,  how  canst  thou  expect  to  have  another  in  all 
things  to  thy  liking  ? 

We  would  willingly  have  others  perfect,  and  yet  we 
amend  not  our  own  faults. 

3.  We  will  have  others  severely  corrected,  and  will 
not  be  corrected  ourselves. 

The  large  liberty  of  others  displeaseth  us  ;  and  yet 
we  will  not  have  our  owm  desires  denied  us. 

We  will  have  others  kept  under  by  strict  laws ;  but 
in  no  sort  will  ourselves  be  restrained. 

And  thus  it  appeareth,  how  seldom  we  weigh  our 
neighbor  in  the  same  balance  with  ourselves. 

If  all  men  were  perfect,  what  should  we  have  to 
suffer  of  oiu:  neighbor  for  God  ? 

4.  But  now  God  hath  thus  ordered  it,  that  we  may 
learn  to  bear  one  another's  burdens  ;|j  for  no  man  is 
without  fault ;  no  man  but  hath  his  burden ;  no  man 

*  Matt.  vl.  [13.]-Lake  xl.  [4]  t  Matt.  vl.  [10.] 

1 1  TheM.  T.  [14.]— GaL  vi.  [1.]  1 1  Gal.  Ti.  [2.] 


OF    A    RETIRED  LIFE.  45 

sufficient  of  himself;  no  man  wise  enough  of  himself; 
but  we  ought  to  bear  with  one  another,  comfort  one 
another,  help,  instruct,  and  admonish  one  another.* 

Occasions  of  adversity  best  discover  how  great  vir- 
tue or  strength  each  one  hath. 

For  occasions  do  not  make  a  man  frail,  but  they 
show  what  he  is. 


CHAPTER  XVII. 

OF    A    RETIRED    LIFE. 

Thou  must  learn  to  break  thy  own  will  in  many 

things,  if  thou  wilt  have  'peace  and  concord  with 
others.! 

It  is  no  small  matter  to  dwell  in  a  religious  com- 
munity, or  congregation,  to  converse  therein  without 
complaint,  and  to  persevere  therein  faithfully  unto 
death.| 

Blessed  is  he  that  hath  there  lived  well,  and  ended 
happily. 

If  thou  wilt  persevere  in  grace  as  thou  oughtest,  and 
grow  therein,  esteem  thyself  as  a  banished  man,  and  a 
pilgrim  upon  earth.  U 

Thou  must  be  contented  for  Christ's  sake  to  be 
esteemed  as  a  fool  in  this  world,  if  thou  desire  to  lead 
a  religious  life. 

2.  The  wearing  of  a  [religious]  habit,  and  shaving 

•  1  Thes«.  V.  [14.1—1  Cor.  xil.  [25.]  t  Gal.  tI.  [1.1 

t  Luke  ivi.  [10.]  1 1  Pet.  U.  111.1 


46    OF  THE  EXAMPLES  OF  THE  HOLY  FATHERS. 

of  the  crown,  do  little  profit ,  but  change  of  manners, 
and  perfect  mortification  of  passions,  make  a  true  re- 
ligious man. 

He  that  seeketh  anything  else  but  merely  God,  and 
the  salvation  of  his  soul,  shall  find  nothing  but  tribula- 
tion and  sorrow  * 

Neither  can  he  remain  long  in  peace,  tnat  laboreth 
not  to  be  the  least,  and  subject  unto  all. 
*.-      3.  Thou  camest  to  serve,  not  to  rule.f     Know  that 
thou  wast  called  to  suffer  and  to  labor,  not  to  be  idle, 
or  to  spend  thy  time  in  talk. 

Here  therefore  men  are  proved  as  gold  in  the  fur- 
nace. 

Here  no  man  can  stand,  unless  he  humble  himself 
with  his  whole  heart  for  the  love  of  God. 

CHAPTER  XVHI. 

OF  THE  EXAMPLES  OF  THE  HOLY  FATHERS 

Consider  the  lively  examples  of  the  holy  fathers, 
in  whom  true  perfection  and  religion  shined  ;|  and  thou 
shalt  see  how  little  it  is,  and  almost  nothing,  which  we 
do  now  in  these  days 

Alas  !  what  is  our  life,  if  it  be  compared  to  them ! 

The  saints  and  friends  of  Christ  served  the  Lord  in 
hunger  and  thirst,  in  cold  and  nakedness,  in  labor  and 
weariness  in  watchings  and  fastings,  in  prayer  and 
holy  meditations,  in  many  persecutions  and  reproaches. 

2.  O,  how  many  and  grievous  tribulations  sufiiered 

*  Ecclei.  1.  [17,  18.]— Ecclus.  i.  [I8.J        t  Matt.  xx.  [28.J       t  Heb.  xl 


OF  THE  EXAMPLEvS  OF  THE  HOLY  FATHERS.    47 

the  apo»tles,  martyrs,  confessors,  virgins,  and  all  the 
rest  that  endeavored  to  follow  the  steps  of  Christ ! 

For  they  hated  their  lives  in  this  world,  that  they 
might  keep  them  unto  life  eternal.* 

O,  how  strict  and  self-renouncing  a  life  led  those 
holy  fathers  in  the  wilderness  !t  How  long  and  griev- 
ous temptations  suffered  they  !  How  often  were  they 
assaulted  by  the  enemy  !  What  frequent  and  ft  rvent 
prayers  offered  they  to  God !  What  rigorous  abstinen- 
ces did  they  use  !  How  great  zeal  and  care  had  they 
of  their  spiritual  proficiency !  How  strong  a  combat 
had  they  for  the  overcoming  of  their  lusts  !  How  pure 
and  upright  intentions  kept  they  toward  God  ! 

In  the  day  they  labored  and  in  the  night  they  at- 
tended to  continual  prayer :  although  when  they  la- 
bored, also,  they  ceased  not  from  mental  prayer. 

3.  They  spent  all  their  time  with  profit;  every  hour 
seemed  short  for  the  service  of  God. 

And  by  reason  of  the  great  sweetness  they  felt  in 
contemplation,  they  forgot  the  necessity  of  corporal  re- 
freshments. 

They  renounced  all  riches,  dignities,  honors,  friends, 
and  kinsfolk  ;J  they  desired  to  have  nothing  which  ap- 
pertained to  the  world  ;  they  scarce  took  things  neces- 
sary for  the  sustenance  of  life  ;  they  grieved  to  serve 
their  bodies  even  in  necessity. 

Therefore  they  were  poor  in  earthly  things,  but  vei 
rich  in  grace  and  virtues. 

Outwardly  they  were  destitute,  but  inwardly  they 
were  refreshed  with  grace  and  divine  consolation. 

*  John  xil.  [25.]  t  Matt.  vll.  [14]  t  Matt.  xix.  [29.] 


48    OF  THE  EXAMPLES  OF  THE  HOLY  FATHERS. 

4,  They  were  strangers  to  the  world,  but  near  and 
familiar  friends  to  God.* 

They  seemed  to  themselves  as  nothing,  and  to  his 
present  world  despicable  ;  but  they  were  precious  and 
beloved  in  the  eyes  of  God. 

They  were  grounded  in  true  humility,  lived  in  simple 
obedience,  walked  in  love  and  patience  :  and  therefore 
they  profited  daily  in  the  spirit,  and  obtained  great 
grace  in  God's*  sight. 

They  were  given  for  an  example  to  all  religious 
men  ;  and  they  should  more  provoke  us  to  endeavor  af- 
ter spiritual  proficiencies,  than  the  number  of  the  luke- 
warm livers  should  prevail  to  make  us  remiss. 

5.  O  how  great  was  the  fervor  of  all  religious  per- 
sons in  the  beginning  of  their  holy  institution  ! 

How  great  was  their  devotion  to  prayer !  What  am- 
bition to  excel  others  in  virtue  !  How  exact  discipline 
then  flourished  !  How  great  reverence  and  obedience, 
imder  the  rule  of  their  superiors,  observed  they  in  all 
things. 

Their  footsteps  yet  remaining,  do  testify  that  they 
were  indeed  holy  and  perfect  men  ;  who  fighting  so  val- 
iantly trod  the  world  under  their  feet. 

Now,  he  is  greatly  accounted  of,  who  is  not  a  trans- 
gressor, and  who  can  with  patience  endure  that  which 
he  hath  undertaken. 

0,  the  lukewarmness  and  negligence  of  our  times ! 
that  we  so  quickly  decline  from  the  ancient  fervor,  and 
are  come  to  that  pass,  that  very  sloth  and  lukewarmness 
of  spirit  maketh  our  own  life  tedious  unto  us. 

•James  It.  [4.) 


I 

o- 


OF  SPIRITUAL   EXERCISES.  49 

Wo?ild  to  God  the  desire  to  grow  in  virtues  did  not 
wholly  sleep  in  thee,  who  hast  often  seen  the  many 
examples  of  devout  and  religious  persons  ! 

CHAPTER  XIX. 

OF  THE  EXERCISES  OF  A  GOOD   RELIGIOUS  PERSON. 

Thk  life  of  a  good  religious  person  ought  to  be 
adorned  with  all  virtues  ;*  that  he  may  inwardly  be 
such  aa  outwardly  he  seemeth  to  men. 

And  with  reason  there  ought  to  be  much  more  with- 
in, thai,  is  perceived  without.  For  God  beholdeth  us  ;t 
whom  we  are  bound  most  highly  to  reverence  where- 
soever we  are,  and  to  walk  in  purity,|  like  angels,  in 
his  sight. 

Daily  ought  we  to  renew  our  purposes,  and  to  stir  up 
ourselves  to  [greater]  fervor,  as  though  this  were  the 
first  day  of  our  conversion  ;  and  to  say  : 

"  Help  me,  my  God,  in  this  my  good  purpose,  and  in 
thy  holy  service ;  and  grant  that  I  may  now  this  day 
begin  perfectly ;  for  that  which  I  have  done  hitherto  is 
as  nothing." 

2.  According  to  oiu:  purpose  shall  be  the  success  of 
our  spiritual  profiting ;  and  much  diligence  is  necessary 
to  him  that  will  profit  much. 

And  if  he  that  firmly  purposeth  often  faileth,  what 
sl.all  he  do  that  seldom  purposeth  anything,  or  with 
little  resolvedness  ? 

*  Matt.  V.  [48.]  t  Psalm  xxxlil.  [13.I-Heb.  It.  C12,  13.] 

t  P;«alrn  xv.  [2.] 
6 


50  OF  SPIRITUAL  EXERCI^IS  I 

It  may  fall  out  sundry  way5  ciW:  we  leave  off  oui 
purpose  ;  yet  the  light  omi»5Aon  of  [spiritual]  exerciser 
seldom  passes  without  ^ome.loss  to  our  souls. 

The  purpose  of  just  men  depends  not  upon  their  own 
wisdom,  but  upon  God's  grace  ;  on  whom  they  always 
rely  for  whatsoever  they  take  in  hand. 

For  man  proposes,  but  God  disposes  ;*  neither  is  the 
way  of  man  in  himself. 

3.  If  an  accustomed  exercise  be  sometimes  omitted, 
either  for  some  act  of  piety,  or  profit  to  my  brother ;  it 
may  easily  afterward  be  recovered  again. 

But  if  out  of  a  slothful  mind,  or  out  of  carelessness,  i 
we  lightly  forsake  the  same,  it  is  a  great  offence  | 
against  God,  and  will  be  found  to  be  prejudicial  to  our-  1 
selves.  Let  us  do  the  best  we  can,  we  shall  still  too  I 
easily  fail  in  many  things. f     -  I 

Yet  must  we  always  purpose  some  certain  course, 
and  especially  against  those  [failings]  which  da  n»ost 
of  all  molest  us. 

We  must  diligently  search  into  and  set  in  order  both 
the  outward  and  tho  inward  man,  necause  both  of  them 
are  of  im.portance  to  our  progfress  in  godliness. 

4.  If  thou  canoi  not  contmually  recollect  thyself,  yet 
do  it  soxnetimcs,  at  ♦he  least  once  a  day,  namely,  in 
the  morning  or  at  night. 

In  the  morning  fix  thy  good  purpose ;  and  at  night 
examine  thyself  what  thou  hast  done,  how  thou  hast 
behaved  thyself  in  word,  deed,  and  thought  ;|  for  in 
these  perhaps  thou  hast  oftentimes  offended  both  God 
and  thy  neighbor. 

*  Ptov.  xvi,  [9.1  t  Eccles.  vll.  [20.J  t  Dent.  Iv. 


OF   SPIRITUAL    EXERClSKs.  51 

Gird  up  thy  loins  like  a  man  against  the  vile  assaults 
of  the  devil ;  bridle  thy  riotous  appetite,  and  thou  shalt 
be  the  better  able  to  keep  under  all  the  unruly  motions 
of  the  flesh. 

Never  be  entirely  idle ;  but  either  be  reading,  oi 
writing,  or  praying,  or  meditating,  or  endeavoring 
something  for  the  public  good. 

As  for  bodily  exercises  they  must  be  used  with  dis- 
cretion, neither  are  they  to  be  practised  of  all  men  alike. 

5.  Those  [exercises]  which  are  not  common  are  not 
to  be  exposed  to  public  view ;  for  things  private  are 
practised  more  safely  at  home. 

Nevertheless  thou  must  beware  thou  neglect  not 
those  which  are  common,  being  more  ready  for  what  is 
private.  But  having  fully  and  faithfully  accomplished 
all  which  thou  art  bound  and  enjoined  to  do,  if  thou 
hast  any  spare  time,  betake  thee  to  thyself,  as  thy  de- 
votion shall  desire. 

All  can  not  use  one  kind  of  [spiritual]  exercise,  but 
one  is  more  useful  for  this  person,  another  for  that. 

According  to  the  seasonableness  of  times  also,  divers 
exercises  are  fitting:  some  suit  better  with  us  on 
working-days,  other  on  holydays. 

In  the  time  of  temptation,  we  have  need  of  some, 
and  of  others  in  time  of  peace  and  quietness. 

Some  we  mind  when  we  are  pensive,  and  other 
some  when  we  rejoice  in  the  Lord. 

6.  About  the  time  of  the  chief  festivals,  good  exer- 
cises are  to  be  renewed,  and  the  prayers  of  holy  men 
more  fervently  to  be  implored. 

From   festival   to   festival,  we   should   make   some 


52  OF  THE  LOVE  OF  SOLITUDE  AND  SILENCE. 

[good]  purpose^  as  though  we  were  then  to  depart  out 
of  this  world,  and  to  come  to  the  everlasting  feast  [in 
heaven.] 

Therefore  ought  we  carefully  to  prepare  ourselves  at 
holy  times,  and  to  live  more  devoutly,  and  to  keep  more 
exactly  all  things  that  we  are  to  observe,  as  though  we 
were  shortly  at  God's  hands  to  receive  the  reward  of 
our  labors. 

7.  But  if  it  be  deferred,  let  us  think  with  ourselves 
that  we  are  not  sufficiently  prepared,  and  unworthy  yet 
of  so  great  glory  which  shall  be  revealed  in  us*  in  due 
time ;  and  let  us  endeavor  to  prepare  ourselves  better 
for  our  departure. 

"  Blessed  is  that  servant,"  saith  the  evangelist  St. 
Luke,  "whom  his  Lord  when  he  cometh  shall  find 
watching :  verily  I  say  unto  you,  he  shall  make  him 
nder  over  all  his  goods."! 


CHAPTER  XX. 

O*"  THE  LOVE  OF  SOLITUDE  AND  SILENCE. 

Seek  a  convenient  time|  to  retire  into  thyself,  and 
meditate  often  upon  God's  loving-kindnesses. 

Meddle  not  with  curiosities  ;  but  read  such  things  as 
may  rather  yield  compunction  to  thy  heart,  than  occu- 
pation to  thy  head. 

If  thou  wilt  withdraw  thyself  from  speaking  vainly, 

•  Rom.  viL.  [18.J  t  Luke  xii.  [43,  44.]— Matt,  xxir  [46,  47.] 

t  Eccles.  iii.  [1.] 


OF  THE  LOVE  OF  SOLITUDE  AND  SILENCE.  53 

and  from  gadding  idly,  as  also  from  hearkening  after 
novelties  and  rumors,  tLou  shalt  find  leisure  enough 
and  suitable  for  meditation  on  good  things. 
--  The  greatest  saints  avoided  the  society  of  men,* 
when  they  could  conveniently,  and  did  rather  choose 
to  live  to  God,  in  secret. 

2.  One  said,  "As  oft  as  I  have  been  among  men^I 
returned  home  less  a  man  than  I  was  before. "t 

"I"  And  this  we  find  true,  when  we  talk  long  togetner. 
It  is  easier  not  to  speak  a  word  at  all,  than  not  to  speak 
more  words  than  we  should. 

It  is  easier  for  a  man  to  keep  at  home,  than  to  keep 
himself  well  when  he  is  abroad. 

He  therefore  that  intends  to  attain  to  the  more  in- 
ward and  spiritual  things  of  religion,  must  with  Jesus 
depart  from  the  multitude  and  press  of  people. J 

No  man  doth  safely  appear  abroad,  but  he  who  gladly 
can  abide  at  home,  out  of  sight. 

No  man  speaks  securely,  but  he  that  holds  his  peace 
willingly.il 

No  man  ruleth  safely,  but  he  that  is  willingly  ruled. 

No  man  securely  doth  command,  but  he  that  hath 
learned  readily  to  obey. 

3.  No  man  rejoiceth  securely,  unless  he  hath  within 
mm  the  testimony  of  a  good  conscience. 

And  yet  always  the  security  of  the  saints  was  full  of 
the  fear  of  God. 

Nehher  were  they  the  less  anxious  and  humble  in 

•  Heb.  xi.  t3&]  t  Seneca,  Ep  vll. 

t  Matt.  ▼  in  y  Eccle«.  iii.  [7.] 


54  OF  THE  LOVE  OF  SOLITUDE  AND  SILENCE. 

themselves,  fcr  that  they  shined  outwardly  with  grace 
and  great  virtues. 

But  the  security  of  bad  men  ariseth  from  pride  and 
presumption,  and  in  the  end  it  deceiveth  them. 

Although  thou  seem  to  be  a  good  religious  man,  or 
a  devout  solitary,  yet  never  promise  thyself  security  in 
this  life. 

4f,  Oftentimes  those  who  have  been  in  the  greatest 
esteem  and  account  amongst  men,  have  fallen  into  the 
greatest  danger,  by  overmuch  self-confidence. 

Wherefore  to  many  it  is  more  profitable  not  to  be 
altogether  free  from  temptations,  but  to  be  often  as- 
saulted, lest  they  should  be  too  secure,  and  so  perhaps 
be  puffed  up  with  pride ;  or  else  too  freely  give  them- 
selves to  worldly  comforts 

O,  how  good  a  conscience  should  he  keep,  thai 
would  never  seek  after  transitory  joy,  nor  ever  entangle 
himself  with  the  things  of  this  world  ! 

O,  how  great  peace  and  quietness  should  he  possess, 
that  would  cut  off  all  vain  anxiety,  and  think  only  upon 
divine  things,  and  such  as  are  profitable  for  his  soul, 
and  would  place  all  his  confidence  in  God ! 

5.  No  man  is  worthy  of  heavenly  comfort,  unless  he 
have  diligently  exercised  himself  in  holy  compunction. 

If  thou  desirest  true  contrition  of  heart,  enter  into 
thy  secret  chamber,  and  shut  out  the  tumults  of  the 
world,  as  it  is  written,  "  In  your  chambers  be  ye 
grieved."*  In  thy  chamber  thou  shalt  find  what  abroad 
ihou  shalt  too  often  lose. 

The  more  thou  visitest  thy  chamber,  the  more  thou 

*  Psalm  iv.  [4  Latin  Version.] 


I 


OF  THE  LOVE  OF    SOLITUDE   AND  SILENCE.  55 

wilt  like  it ;  the  less  thou  comest  thereunto,  the  more 
thou  wilt  loath  it.  If  in  the  beginning  of  thy  conver- 
sion thou  art  content  to  remain  in  it,  and  keep  to  it 
well,  it  will  afterward  be  to  thee  a  dear  friend,  and  a 
most  pleasant  comfort. 

6.  In  silence  and  in  stillness  a  religious  soul  advau- 
tageth  herself,  and  learneth  the  mysteries  of  Holy 
Scripture. 

There  she  findeth  rivers  of  tears,  wherein  she  may 
every  night*  wash  and  cleanse  herself;  that  she  may 
be  so  much  the  more  familiar  with  her  Creator,  by  how 
much  the  farther  off  she  liveth  from  all  worldly  dis- 
quiet. 

Whoso,  therefore,  withdraweth  himself  from  his  ac- 
quaintance and  friends,  God  will  draw  near  unto  him 
with  his  holy  angels. 

It  is  better  for  a  man  to  live  privately,  and  to  take 
care  of  himself,  than  to  neglect  his  soul,  though  he 
could  work  wonders  in  the  world. 

It  is  commendable  in  a  religious  person  stldom  to  go 
abroad,  to  be  unwilling  to  see  or  be  seen. 

7.  Why  art  thou  desirous  to  see  that  which  it  is 
unlawful  for  thee  to  have  ?  The  world  passeth  away 
and  the  lust  thereof. 

Our  sensual  desires  draw  us  to  rove  abroad;  but 
when  the  time  is  past,  what  carriest  thou  home  with 
ihee  but  a  burdened  conscience  and  distracted  heart  ? 

A  merry  going  out  bringeth  often  a  mournful  return 
home ;  and  a  joyful  evening  makes  [many  times]  a  sad 
moming.t 

♦Psalm  vl  [6.]  tProv.  xIt.  [13.| 


56  OF  THE  LOVE  OF  SOLITUDE  AND  SILENCE 

So  all  carnal  joy  enters  gently,  but  in  the  end  it  bites 
and  stings  to  death. 

What  canst  thou  see  elsewhere,  which  thou  canst 
not  see  here  ?*  Behold  the  heaven  and  the  earth  and 
all  the  elements ;  for  of  these  are  all  things  created. 

8.  What  canst  thou  see  anywhere  that  can  long  con- 
tinue under  the  sun  1 

Thou  thinkest  perchance  to  satisfy  thyself,  but  thou 
canst  never  attain  it. 

Shouldst  thou  see  all  things  present  before  thine 
eyes,  what  were  it  bMt  a  vain  [and  unprofitable]  sight  ?t 

Lift  up  thine  eyes  J:  to  God  in  the  highest,  and  pray 
him  to  pardon  thy  sins  and  negligences. 

Leave  vain  things  to  the  vain ;  but  be  thou  intent 
upon  those  things  which  God  hath  commanded  thee. 

Shut  thy  door  upon  thee,l|  and  call  unto  thee  Jesus, 
thy  beloved. 

Stay  with  him  in  thy  closet,  for  thou  shalt  not  find 
so  great  peace  anywhere  else. 

If  thou  hadst  not  gone  abroad  and  hearkened  to  idle 
rumors,  thou  wouldest  the  better  have  preserved  a 
happy  peace  of  mind.  But  since  thou  delightest  some- 
times to  hear  novelties,  it  is  but  fit  thou  suffer  for  it 
some  disquietude  of  heart. 

*Ec;ies  i.  ll«.j    tEccIes.  iii  [11.]    t  Psalm  cxxi.  [l.J    0  Matt.  vi.  [ft  J 


OF   COMPUNCTION  OF  HEART.  57 

CHAPTER  XXL 

OF  COMPUNCTION   OF   HEART. 

If  thou  wilt  make  any  progress  in  godliness,  keep 
thyself  in  the  fear  of  God,*  and  affect  not  too  much 
liberty.  Restrain  all  thy  senses  under  [the  severity 
of]  discipline,  and  give  not  thyself  over  to  foolish 
mirth. 

Give  thyself  to  compunction  of  heart,  and  thou  shalt 
gain  much  devotion  thereby. 

Compunction  layeth  open  much  good,  which  disso- 
luteness is  wont  quickly  to  destroy. 

It  is  a  wonder  that  any  man  can  ever  perfectly  re- 
joice in  this  life,  if  he  duly  consider,  and  throughly 
weigh  his  state  of  banishment,  and  the  many  perils 
wherewith  his  soul  is  environed. 

2.  Through  levity  of  heart,  and  small  care  for  our 
failings,  we  become  insensible  of  the  real  sorrows  of 
our  souls ;  and  so  oftentimes  we  vainly  laugh,  when 
we  have  just  cause  to  weep. 

There  is  no  true  liberty  nor  right  joy  but  in  the  fear 
of  God,  accompanied  with  a  good  conscience. 

Happy  is  he  who  can  cast  off  all  distracting  imped- 
iments, and  bring  himself  to  the  one  single  purpose  of 
holy  compunction. 

Happy  is  he  who  can  abandon  all  that  may  defile  his 
conscience  or  burden  it. 

*ProT.  xix.  [23.] 


58  OF  COMPUNCTION   OF   HEART. 

Resist  manfully;  one  custom  overcometh  another. 
If  tlou  canst  let  others  alone  in  their  matters,  they 
lik(»wise  shall  not  hinder  thee  in  thine. 

3.  Busy  not  thyself  in  matters  which  appertain  to 
others:  neither  do  thou  entangle  thyself  with  the  af- 
fairs of  thy  betters. 

Still  have  an  eye  to  thyself  first,  and  be  sure  more 
especially  to  admonish  thyself  before  all  thy  beloved 
friends. 

If  thou  hast  not  the  favor  of  men,  be  not  grieved  at 
it  ;*  but  take  this  to  heart,  that  thou  dost  not  behave 
thyself  so  warily  and  circumspectly  as  it  becometh  the 
servant  of  God,  and  a  devout  religious  man. 

It  is  better  oftentimes,  and  safer,  that  a  man  should 
not  have  many  consolations  in  this  life,t  especially 
such  as  are  according  to  the  flesh. 

But  that  we  have  not  divine  consolations  at  all,  or 
do  very  seldom  taste  them,  the  fault  is  ours,  because 
we  seek  not  after  compunction  of  heart,  nor  do  alto- 
gether forsake  the  vain  and  outward  comforts  [of  this 
world] . 

4.  Know  that  thou  art  unworthy  of  divine  consola- 
tion, and  that  thou  hast  rather  deserved  much  tribula- 
tion. 

When  a  man  hath  perfect  contrition,  then  is  the 
whole  world  grievous  and  bitter  unto  him.| 

A  good  man  findeth  [always]  sufficient  cause  for 
mourning  and  weeping. 

For  whether  he  consider  his  own  or  his  neighbor's 

•  Gal.  I.  [10.]  t  Psalm  lixvl.  [5].— [Perhaps  2  Sam.iil.  17.1 

t  Judges  ii.  [4.]  ix.  [26.]— 2  Kings  xiiL 


0~ ' 

OF  COMPUNCTION  OF  HEART.  69 

estate,  he  knoweth  that  none  liveth  here  without  tribu- 
lation. 

And  the  more  narrowly  a  man  looks  into  himself,  so 
much  the  more  he  sorroweth. 

Our  sins  and  wickednesses  wherein  we  lie  so  enrapl, 
that  we  can  seldom  apply  ourselves  to  heavenly  con- 
templations, do  minister  unto  us  matter  of  just  sorrow 
and  inward  compunction. 

5.  Didst  thou  oftener  think  of  thy  death*  than  of  thy 
living  long,  there  is  no  question  but  thou  wouldst  be 
more  zealous  to  amend. 

If  also  thou  didst  but  consider  withhi  thyself  the  in- 
fernal pains  in  the  other  world,!  I  believe  thou  wouldst 
willingly  undergo  any  labor  or  sorrow  iii  this  world, 
and  not  be  afraid  of  the  greatest  austerity. 

But  because  these  things  enter  not  to  the  heart,  and 
we  still  love  those  things  only  that  delight  us,  therefore 
it  is  we  remain  cold  and  very  dull  in  religion. 

6.  It  is  often  our  want  of  spirit  which  maketh  our 
miserable  bodies  so  easily  complain. 

Pray  therefore  unto  the  Lord  with  all  humility,  that 
he  will  vouchsafe  to  give  thee  the  spirit  of  compunc- 
tion. And  say  with  the  prophet,  "  Feed  me,  O  Lord, 
with  the  bread  of  tears,  and  give  me  plenteousness  of 
tears  to  drink."t 

♦  S  j;lo8.  vii .  [1 ,  2.]        t  Matt,  ixv.  [41.1        t  Psalm  Ixxx.  [*•] 


60  OF  THE  CONSIDERATION 


CHAPTER  XXII 

OF  THE  CONSIDERATION  OF  HUMAN  MISER \r 

Miserable  thou  art,  wheresoever  thou  oe,  or  whith- 
ersoever thou  turnest,  unless  thou  turn  thyself  unto 
God. 

Why  art  thou  troubled  when  things  succeed  not  as 
thou  wouldest  or  desirest  ?  For  who  is  he  that  hath 
all  things  according  to  his  mind  ?*  neiither  I  nor  thou, 
nor  any  man  upon  earth. 

There  is  none  in  this  world,  even  though  he  be 
king  or  bishop,  without  some  tribulation  or  perplex- 
ity 

Who  is  then  in  the  best  case  [or  condition]  ?  even 
even  he  who  is  able  to  suffer  something  for  God. 

2.  Many  weak  and  infirm  persons  say,  Behold! 
what  a  happy  life  such  an  one  leads  ;t  how  wealthy, 
how  great  he  is,  in  what  power  and  dignity ! 

But  lift  up  thine  eyes  to  the  riches  of  Heaven,  and 
thou  shalt  see  that  all  the  goods  of  this  life  are  nothing 
to  be  accounted  of.  They  are  very  uncertain,  and 
rather  burdensome  than  otherwise,  because  they  are 
never  possessed  without  anxiety  and  fear. 

Man's  happiness  consisteth  not  in  having  abundance 
of  temporal  goods, J  but  a  moderate  portion  is  sufficient 
for  him 

♦  Eccles.  vl   [21         t  Luke  xil  [19  J       t  Ptot  lix.  [1.] 


OF   HUMAN   MISERY.  61 

Truly  it  is  misery  [enough]  even  to  live  upon  the 
earth.* 

The  more  spiritual  a  man  desires  to  be,  the  more 
bitter  does  this  present  life  become  to  him ;  because  he 
sees  more  clearly  and  perceives  more  sensibly  the  de- 
fects of  human  corruption.  « 

For  to  eat  and  to  drink,  to  sleep  and  to  watch,  to  labor 
and  to  rest,  and  to  be  subject  to  other  necessities  of 
nature,  is  doubtless  a  great  misery  and  affliction  to  a 
religious  man,  who  would  gladly  be  set  loose,  and  free 
from  all  sin. 

3.  For  the  inward  man  is  much  weighed  down  with 
these  [outward  and]  corporal  necessities  while  we  live 
in  this  world. 

Therefore  the  prophet  prayeth  with  great  devotion 
to  be  enabled  to  be  free  from  them,  saying,  "  Bring  me, 
O  Lord,  out  of  my  necessities"! 

But  wo  be  to  them  that  know  not  their  own  misery ; 
and  a  greater  wo  to  them  that  love  this  miserable  and 
corruptible  life  !| 

For  some  there  be  who  so  much  doat  upon  it,  that 
although  by  labor  or  by  begging  they  can  scarce  get 
mere  necessaries,  yet  if  they  might  be  able  to  live  here 
always,  they  would  care  nothing  at  all  for  the  kingdom 
of  God. 

4.  0,  hov/  senseless  are  these  men,  and  unbelieving 
in  heart,  who  lie  so  deeply  sunk  in  the  earth,  that  they 
can  relish  nothing  but  carnal  things  !|| 

But  miserable  as  they  are,  they  shall  in  the  end  feel 

*  Job  xiT.  [1.]— Eccles.  u.  [17.]  t  Psalm  xxv.  [17.] 

I  Rom.  Tiii.  [S3.]  I  Rom.  viii.  [5.] 


62  OF  THE  CONSIDERATION 

to  their  cost  how  vile  and  how  nothing  that  was  which 
they  loved. 

Whereas  the  saints  of  God  and  all  the  devout  friends 
of  Christ  regarded  not  those  things  which  pleased  the 
flesh,  nor  those  which  flourished  in  this  life,  but  longed 
after  the  everlasting  riches*  with  their  whole  hope  and 
earnest  intention. 

Their  whole  desire  was  carried  upward  to  things 
durable  and  invisible,  that  the  desire  of  things  visible 
might  not  draw  them  to  things  below. 

5.  0,  my  brother,  lose  not  thy  confidence  of  making 
progress  in  godliness ;  there  is  yet  time,  the  hour  is 
not  yet  passed. f 

Why  wilt  thou  defer  thy  good  purpose  from  day  to 
day  ?  Arise  and  begin  in  this  very  instant,  and  say, 
"  Now  is  the  time  to  be  doing,  now  is  the  time  to  be 
striving,  now  is  the  fit  time  to  amend  myself." 

When  thou  art  ill  at  ease  and  much  troubled,  then  is 
the  time  of  deserving  best. 

Thou  must  pass  through  fire  and  water|  before  thou 
come  to  the  place  of  refreshing. 

Unless  thou  dost  earnestly  force  thyself,  thou  shalt 
never  get  the  victory  over  sin. 

So  long  as  we  carry  about  us  this  frail  body  of  ours, 
we  can  never  be  without  sin,  or  live  without  weariness 
and  pain. 

We  would  gladly  be  quiet  and  freed  from  all  misery, 
but  seeing  by  sin  we  have  lost  our  innocency,  we  have 
together  with  that  lost  also  the  true  felicity. [| 

*  1  Pet.  1.  [4.]— Ileb.  xi.  [26.]  t  Rom.  xiii.  [1  l.J— Ileb.  x.  [35.] 

t  Psalm  xlvi.  [12]  I  Rom.  vii.  [24.]— Gen.  lii.  [17.) 


OF    HUMAN   MISERY.  63 

Therefore  it  becomes  us  to  have  patience,  and  to 
wait  for  the  mercy  of  God,  till  this  iniquity  pass  away, 
and  mortality  be  swallowed  up  of  life  !* 

6.  0,  how  great  is  human  frailty,  which  is  always 
prone  to  evil  !t 

To-day  thou  confessest  thy  sins,  and  to-morrow  thou 
committest  the  very  same  thou  hast  confessed. 

Now,  thou  art  purposed  to  look  well  unto  thy  ways, 
and  within  a  while  thou  so  behavest  thyself,  as  inough 
thou  hadst  never  any  such  purpose  at  all. 

Good  cause  have  we  therefore  to  humble  ourselves,^ 
and  never  to  have  any  great  conceit  of  ourselves : 
since  we  are  so  frail  and  so  inconstant. 

Besides  that  may  quickly  be  lost  by  our  own  negli- 
gence, which,  by  the  grace  of  God,  with  much  labor 
we  have  scarce  at  length  obtained. 

7.  What  will  become  of  us  in  the  end,  who  begin  so 
early  to  wax  lukewarm ! 

Wo  be  unto  us,  if  we  will  so  [soon]  give  ourselves 
unto  ease,  as  if  all  were  in  peace  and  safety,  when  as 
yet  there  appeareth  no  sign  of  true  holiness  in  our  con- 
versation ! 

We  have  much  need  like  young  beginners  to  be 
newly  instructed  again  to  good  life,  if  haply  thore  be 
some  hope  of  future  amendment,  and  greater  profi  3iency 
in  things  spiritual. 

♦  t  Cor.  V.  [4,]  t  Gen.  vi.  [5.]  viil.  [21.]  1 3  Maccab.  Ix.  [11.] 


64  OF  MEDITATION  ON    DEATH 

CHAPTER  XXIII. 

OF  MEDITATION  ON  DEATH 

^  -  Very  quickly  there  will  be  an  end  of  thee  here  ;* 
look  what  will  become  of  thee  in  another  world 

To-day  the  man  is  here ;  to-morrow  he  hath  disap- 
peared 

And  when  he  is  out  of  sight,  quickly  also  is  he  out 
of  mind 

0,  the  stupidity  and  hardness  of  man's  heart,  which 
thinketh  only  upon  the  present,  and  doth  not  rather 
care  for  what  is  to  come  ! 

Thou  oughtest  so  to  order  thyself  in  all  thy  thoughts 
and  actions,  as  if  to-day  thou  wert  about  to  die.f 

If  thou  hadst  a  good  conscience,  thou  wouldst  not 
greatly  fear  death4 

It  were  better  to  avoid  sins  than  to  fly  death.  | 

If  to-day  thou  art  not  prepared,  how  wilt  thou  be  so 
to-morrow  ?§ 

To-morrow  is  uncertain,  and  how  knowest  thou  that 
thou  shalt  live  till  to-morrow  ? 

2.  What  availeth  it  to  live  long,  when  there  is  so 
small  amendment  in  our  practice ! 

Alas !  length  of  days  doth  more  often  make  our  sins 
the  greater,  than  our  lives  the  better ! 

O  that  we  had  sj-cnt  but  one  day  in  this  world 
thoroughly  well ! 

♦  Job.  Ix.  [25,  26.]  ilv.  [1,  2.1— Luke  xil.  [20.1— Heb.  Ix.  [27.] 
t  Matt.  XXV.  [xiii.]  X  Luke  lii.  [37.1 

I  Wisd.  Iv.  [Ifi.]  «  Matt.  xxiv.  [44.]  xxv.  [10.1 

o " 


OF  MEDITATION  ON  DEATH.  65 

Many  there  are  who  count  how  long  it  is  since  their 
conversion ;  and  yet  full  slender  oftentimes  is  the  fruit 
of  amendment  of  life. 

If  to  die  be  accounted  dreadful,  to  live  long  may  per- 
haps prove  more  dangerous. 
^>     Happy  is  he  that  always  hath  the  hour  of  his  death 
before  his  eyes,*  and  daily  prepareth  himself  to  die. 

If  at  any  time  thou  hast  seen  another  man  die,  make 
account  thou  must  also  pass  the  same  way.f 

3.  When  it  is  morning,  think  thou  mayest  die  before 
night ; 

And  when  evening  comes,  dare  not  to  promise  thy- 
self the  next  morning. 

Be  thou  therefore  always  in  a  readiness,  and  so  lead 
thy  life  that  death  may  never  take  thee  unprepared.^ 

Many  die  suddenly  and  when  they  look  not  for  it ; 
for  the  Son  of  Man  will  come  at  an  hour  when  we 
think  not.  II 

When  that  last  hour  shall  come,  thou  wilt  begin  to 
have  a  far  different  opinion  of  thy  whole  life  that  is 
past,  and  be  exceeding  sorry  thou  hast  been  so  care- 
less and  remiss. 

4.  0,  how  wise  and  happy  is  he  that  now  laboreth 
to  be  such  a  one  in  his  life,  as  he  wisheth  to  be  found 
at  the  hour  of  his  death ! 

A  perfect  contempt  of  the  world,^  a  fervent  desire  to 
go  forward  in  virtue,  the  love  of  discipline,  the  pain- 
fulness  of  repentance,  the  readiness  of  obedience,  the 
denying  of  ourselves,  and  the  bearing  any  affliction  for 

*  Eccles.  Tli  [IJ  t  Heb.  ix.  [27,]  t  Luke  xxl.  [36.] 

I  Matt.  zzlT.  L44.]-»Liike  xii.  [40.]  «  Ecclus.  xU.  [1.] 


66  OF  MEDITATION  ON  DEATH. 

the  love  of  Christ,  patiently,  will  give  us  great  con- 
fidence we  shall  die  happily. 

While  thou  art  in  health  thou  mayest  do  much 
good ;  but  when  thou  art  sick,  I  see  not  what  thou  art 
able  to  do. 

Few  by  sickness  grow  better  and  more  reformed ; 
as  also  they  who  wander  much  abroad,  seldom  thereby 
become  holy. 
4-  5.  Trust  not  to  friends  and  kindred,  neither  do  thou 
put  off  the  care  of  thy  soul's  welfare  till  hereafter; 
for  men  will  sooner  forget  thee  than  thou  art  aware  of. 

It  is  better  to  look  to  it  betime,  and  do  some  good 
beforehand,  than  to  trust  to  other  men's  help.* 

If  thou  beest  not  careful  for  thyself  now,  who  will 
be  careful  for  thee  hereafter  ? 

The  time  that  is  now  present  is  very  precious  ; 
now  are  the  days  of  salvation ;  now  is  the  acceptable 
time. 
*  -  But  alas  !  that  thou  shouldest  spend  thy  time  so  idly 
here,  when  thou  mightest  purchase  to  live  eternally 
hereafter. 

The  time  will  come,  when  thou  shalt  desire  one  day 
or  hour  to  amend  in,  and  I  can  not  say  that  it  will  be 
granted  thee. 

6.  0  beloved,  from  how  great  danger  mightest  thou 
deliver  thyself,  from  how  great  fear  free  thyself,  if  thou 
wouldst  be  ei  er  fearful  and  mindful  of  death  ! 

Labor  now  to  live  so,  that  at  the  hour  of  death  thou 
mayest  rather  rejoice  than  fear. 

*  I»aiah  xxx.  15.]  rrxi.  [l.]-Jer.  xvii.  [5.]  xlviil  [7.]-Matt,  ri.  [20.] 


OF  MEDITATION  ON  DEATH.  67 

Learn  now  to  die  to  the  world,  that  thou  mayest  then 
begin  to  live  with  Christ.* 

Learn  now  to  contemn  all  [earthly]  things,!  that 
thou  mayest  freely  go  to  Christ. 

Chastise  thy  body  now  by  repentance,|  that  thou 
mayest  then  have  assured  confidence. 
'■'      7.  Ah  !  fool,  why  dost  thou  think  to  live  long,  when 
thou  canst  not  promise  to  thyself  one  day  ?|| 

How  many  have  been  deceived  and  suddenly 
snatched  away  ! 

How  often  dost  thou  hear  these  reports  :  Such  a  man 
is  slain,  another  man  is  drowned,  a  third  breaks  his 
neck  with  a  fall  from  some  high  place,  this  man  died 
eating,  and  that  man  playing ! 

One  perished  by  fire,  another  by  the  sword,  another 
of  the  plague,  another  was  slain  by  thieves.  Thus 
death  is  the  end  of  all,  and  man's  life  suddenly  passeth 
away  like  a  shadow.^ 

8.  Who  shall  remember  thee  when  thou  art  dead? 
and  who  shall  pray  for  thee  ? 

Do,  do  now,  my  beloved,  whatsoever  thou  art  able  lo 
do  ;  for  thou  knowest  not  when  thou  shalt  die,  nor  yet 
what  shall  befall  thee  after  thy  death. 

Now  whilst  thou  hast  time,  heap  unto  thyself  ever- 
lasting riches. TF 

Think  on  nothing  but  the  salvation  of  thy  soul,  care 
for  nothing  but  the  things  of  God. 

Make  now  friends  to  thyself  by  honoring  the  saints 
of  God,  and  imitating  their  actions,  that  when  thou  fail- 

•  Rom.  vi.  [8.]     t  Luke  xiv.  [33.]    t  1  Cor  ix.  [27.]    D  Luke  xii.  [20.] 
^  Job  xiv.  [2.]      T  Matt.  vi.  [20.]— Luke  xii.  [33.]— Gal.  vi.  [8.) 


68  OF    JUDGMENT,  AND  THE 

esi  in  this  short  life,  they  may  receive  thee  into  ever- 
lasting habitations.* 

'  Keep  thyself  as  a  stranger  and  pilgrim  upon  the 
earth,t  and  as  one  to  whom  the  affairs  of  this  world  do 
nothing  appertain. 

Keep  thy  heart  free,  and  lifted  up  to  God,  because 
thou  hast  here  no  abiding  city.J 

Send  thither  thy  daily  prayers  and  sighs,  together 
with  thy  tears,  that  after  death  thy  spirit  may  be  found 
worthy  with  much  happiness  to  pass  to  the  Lord. 
4.  men. 


CHAPTER  XXIV. 

OF    JUDGMENT,  AND  THE  PUNISHMENT  OF  SINNERS. 

In  all  things  have  a  special  aim  to  thy  end,  and  how 
thou  wilt  be  able  to  stand  before  that  severe  Judge  ||  to 
whom  nothing  is  hid,  who  is  not  pacified  with  gifts, 
nor  admitteth  any  excuses,  but  will  judge  according  to 
right  and  equity. 

0  wretched  and  foolish  sinner,  who  sometimes  fear- 
est  the  countenance  of  an  angry  man,  what  answer 
wilt  thou  make  to  God,  who  knoweth  all  thy  wicked- 
ness !^ 

Why  dost  thou  not  provide  for  thyselfjTT  against  that 
great  day  of  judgment,  when  no  man  can  excuse  or 
answer  for  another,  but  every  one  shall  have  enough  to 
answer  for  himself ! 

•  Luke  xvi.  [9.]— Heb.  xl.^      1 1  Pet.  U.  [11.]        t  Heb.  xlU.  [14.1 

1  Heb  X.  [31.]  «  Job  ix.  [2.]  T  Luko  xtL  [9J 


PUNISHMENT  OF  SINNERS.  69 

Now  are  thy  pains  profitable,  thy  tears  accepiable,* 
thy  groans  audible,  thy  grief  pacifieth  God,  and  pur- 
geth  thy  soul, 

2.  The  patient  man  hath  a  great  and  wholesome  pur- 
gatory,! who  though  he  receive  injuries,  yet  grieveth  , 
more  for  the  malice  of  another,  than  for  his  own  : 
wrong;  who  prayeth  willingly  for  his  adversaries,^  | 
and  from  his  heart  forgiveth  their  offences  ;  he  delay-  1 
eth  not  to  ask  forgiveness  of  whomsoever  he  hath  of-  ' 
fended  ;  he  is  sooner  moved  to  compassion  than  to  an-  i 
ger ;  he  often  offereth  [a  holy]  violence  to  himself, 
and  laboreth  to  bring  the  body  wholly  into  subjection  j 
to  the  spirit. 

It  is  better  to  purge  out  our  sins,  and  cut  off  our 
vices  here,  than  to  keep  them  to  be  punished  hereafter. 

Verily  we  do  but  deceive  ourselves  through  an  inor- 
dinate love  of  the  flesh. 

3.  What  is  that,  that  infernal  fire  shall  feed  upon, 
but  thy  sins  ? 

The  more  thou  sparest  thyself  now  and  followest 
the  flesh,  so  much  the  more  hereafter  shall  be  thy  pun- 
ishment, and  thou  storest  up  greater  fuel  for  that  flame. 

In  what  thing  a  man  hath  sinned,  in  the  same  shall 
he  be  the  more  grievously  punished. 

There  shall  the  slothful  be  pricked  forward  with 
burning  goads,  and  the  gluttons  be  tormented  with  hun- 
ger and  thirst. 

There  shall  the  luxurious  and  lovers  of  pleasures 
be  bathed  in  burning  pitch  and  stinking  brimstone,  and 
the  envious,  like  mad  dogs,  shall  howl  for  very  grief. 

*  8  Cor.  vl.  r4.J      t  James  i.  [4.]      t  Luke  xjciii.  [34.]— Act*  vil.  160.] 


70  OF    JUDGMENT,  AND  THE 

4.  There  is  no  sin  but  shall  have  its  proper  tor- 
ment. 

There  the  proud  shall  be  filled  with  all  confusion  ; 
the  covetous  shall  be  pinched  with  miserable  penury. 

One  hour  o(  pain  there  shall  be  more  bitter  than  a 
thousand  years  of  the  sharpest  penance  here  ! 

There  is  no  quiet,  no  comfort  for  the  damned  there  ;* 
yet  here  we  have  some  intermission  of  our  labors,  and 
enjoy  the  comfort  of  our  friends. 

Be  now  solicitous  and  sorrowful  because  of  thy  sins, 
that  at  the  day  of  judgment  thou  mayest  be  secure 
with  the  company  of  blessed  souls. 

For  then  shall  the  righteous  with  great  boldness 
stand  against  such  as  have  vexed  and  oppressed  them.f 

Then  shall  he  stand  to  judge  them,  who  doth  now 
humbly  submit  himself  to  the  censures  of  men. 

Then  shall  the  poor  and  humble  have  great  confi- 
dence, but  the  proud  man  shall  be  compassed  with  fear 
on  every  side. 

5.  Then  will  it  appear  that  he  was  wise  in  this  world, 
who  had  learned  for  Christ  to  be  a  fool  and  despised. 

Then  shall  every  affliction  patiently  undergone  de- 
light us,  when  the  mouth  of  iniquity  shall  be  stopped 
up4 

Then  shall  the  devout  rejoice,  and  the  profane  shall 
mourn. 

Then  shall  he  more  rejoice  that  hath  beat  down  his 
own  flesh,  than  he  that  hath  abounded  in  all  pleasure 
and  delight,  fl 

♦  Job  xl.  [12.]  xll.  tWisd.  V.  [1.] 

t  Psalm  cvii.  [42.]  1 2  Cor.  iv.  [17.] 


PUNISHiMENT  OF  SINNERS  71 

Then  shall  the  poor  attire  shine  gloriously,  and  the 
precious  robes  seem  vile  and  contemptible. 

Then  shall  be  more  commended  the  poor  cottage, 
than  the  gilded  palace. 

Then  will  constant  patience  more  avail  us,  tian  all 
earthly  power. 

Then  simple  obedience  shall  be  preferred  before  all 
worldly  wisdom.* 

6.  Then  shall  a  good  and  clear  conscience  more  re- 
joice a  man,  than  the  profound  [learning  of  ]  philosophy. 

Then  shall  the  contempt  of  riches  weigh  more  than 
all  the  worldling's  treasure. 

Then  wilt  thou  be  more  comforted  that  thou  hast 
prayed  devoutly,  than  that  thou  hast  fared  daintily. 

Then  wilt  thou  be  more  glad  thou  hast  kept  silence, 
than  that  thou  hast  talked  much. 

Then  will  good  works  avail  more  than  many  goodly 
words. 

Then  a  strict  life  and  severe  repentance  will  be  more 
pleasing  than  all  earthly  delights. 

Accustom  thyself  now  to  suffer  a  little,  that  thou 
mayest  then  be  delivered  from  more  grievous  pains. 

Prove  first  here  what  thou  canst  endure  hereafter. 

If  now  thou  canst  endure  so  little,  how  wilt  thou 
then  be  able  to  endure  eternal  torments  1 

If  now  a  little  suffering  make  thee  so  impatient,  what 
will  hell-fire  do  hereafter  ? 

Assure  thyself  thou  canst  not  have  two  paradises; 
it  is  impossible  to  enjoy  delights  in  this  world,  and  af- 
ter that  to  reign  with  Christ. 

*  Isaiah  ixix.  [19] 


72  OF  THE  ZEALOUS  AMENDMENT 

7.  Suppose  thou  hast  hitherto  lived  always  in  hon- 
ors and  delights,  what  would  all  this  avail  thee  if  thou 
wert  to  die  at  this  instant  ?* 

All  therefore  is  vanity,t  but  to  love  God  and  serve 
him  only. 

For  he  that  loveth  God  with  all  his  heart,  is  neither 
afraid  of  death  nor  punishment,  nor  of  judgment,  nor 
of  hell ;  for  perfect  love  gives  secure  access  to  God.J 

But  he  that  takes  delight  in  sin,  what  marvel  is  it  if 
he  be  afraid,  both  of  death  and  judgment  ? 

Yet  it  is  good,  although  love  be  not  yet  of  force  to 
withhold  thee  from  sin,  that  at  least  the  fear  of  hell 
should  restrain  thee. 

But  he  that  layeth  aside  the  fear  of  God,  can  never 
continue  long  in  good  estate,  but  falleth  quickly  into 
the  snares  of  the  devil. 


CHAPTER  XXV. 

OF  THE  ZEALOUS  AMENDMENT  OF  OUR  WHOLE  LIFE. 

Be  watchful  and  diligent  in  the  service  of  God  ;IJ 
and  often  bethink  thyself  wherefore  thou  earnest  hither, 
and  why  thou  hast  left  the  world.  Was  it  not  that  thou 
mightest  live  to  God,  and  become  a  spiritual  man  ? 

Be  fervent  then  to  come  forward,^  for  shortly  thou 
shalt  receive  a  reward  of  thy  labors ;  there  shall  not 
be  then  any  fear  or  sorrow  in  thy  coasts. ■[[ 

•Luke  xll.  [20.J  t  Eccles.  i.  [2.]     t  Rom.  viii.  [39.] 

I S  Tim.  iv.  [5.]  ♦  Matt.  v.  [48.]      \  Rer.  xxi.  [4.]  xxii.  [3.] 


OF  OUR   WHOLE   LIFE.  73 

Labor  but  now  a  little,  and  thou  shalt  find  great  rest, 
yea,  perpetual  joy  [to  thy  soul].* 

If  thou  contiuuest  faithful  and  fervent  in  doing  [good], 
no  doubt  but  God  will  be  faithful  and  liberal  in  reward- 
ing thee.f 

Thou  oughtest  to  have  a  good  hopej  for  getting  the 
victory ;  but  thou  must  not  be  secure,  lest  thou  wax 
either  negligent  or  proud. 

2.  When  one  that  was  in  anxiety  of  mind,  often 
wavering  between  fear  and  hope,  did  once,  being  op- 
pressed with  grief,  humbly  prostrate  himself  in  a 
church  before  the  altar  in  prayer,  and  said  within  him- 
self, "  0,  if  I  knew  that  I  should  yet  persevere!"  he  pres- 
ently heard  within  him  an  answer  from  God,  which 
said,  "  What  if  thou  didst  know  it,  what  wouldest  thou 
do  ?  Do  now  what  thou  wouldest  do  then,  and  thou 
shalt  be  secure." 

And  being  herewith  comforted  and  strengthened,  he 
committed  himself  wholly  to  the  will  of  God,  and  that 
noisome  anxiety  ceased : 

Neither  had  he  any  mind  to  search  curiously  any 
further,  to  know  what  should  befall  him ;  but  rather 
labored  to  understand  what  was  the  perfect  and  accept- 
able will  of  God, II  for  the  beginning  and  accomplishing 
of  every  good  work. 

3.  "  Hope  in  the  Lord  and  do  good,"  saith  the 
prophet, "  and  inhabit  the  land,  and  thou  shalt  be  fed  in 
the  riches  thereof."^ 

One  thing  there  is  that  draweth  many  back  from  a 

♦  Ecclus.  11.  127.1— Rev.  xxl.  [4.1  xxll.  [3.1  t  Matt.  xiv.  [23.] 

t  Rom.  V.  (5  ;  II  Rom  tii.  [2  ]  ^  Psalm  xxxvU.  [3  ] 

7 

, 0 


74  OF  THE   ZEALOUS    AMENDMENT 

spiritual  progress,  and  the  diligent  amendment  of  their 
lives ;  viz.,  extreme  fear  of  the  difficulty,  or  the  labor 
of  the  combat. 

However,  they  above  others  improve  most  in  virtue, 
that  endeavor  most  to  overcome  those  things  which  are 
most  grievous  and  contrary  unto  them. 

For  there  a  man  improveth  more  and  obtaineth 
greater  grace,  where  he  more  overcometh  himself  and 
moriitieth  himself  in  spirit. 

4.  But  all  men  have  not  equally  much  to  overcome 
and  mortify. 

Yet  he  that  is  zealous  and  diligent,  though  he  have 
more  passions,  shall  profit  more  in  virtue,  than  another 
that  is  of  a  more  temperate  disposition,  if  he  be  less 
fervent  in  the  pursuit  of  virtue. 

Two  things  especially  much  further  our  amendment, 
to  wit,  to  withdraw  ourselves  violently  from  that  to 
which  nature  is  viciously  inclined,  and  to  labor  earnest- 
ly for  that  virtue  which  we  most  want. 

Be  careful  also  to  avoid  with  great  diligence  those 
things  in  thyself,  which  do  commonly  displease  thee 
in  others. 

5.  Gather  some  profit  to  thy  soul  wheresoever  thou 
be ;  so  as  if  thou  seest  or  hearest  of  any  good  ex- 
amples, stir  up  thyself  to  the  imitation  thereof. 

But  if  thou  seest  anything  worthy  of  reproof,  beware 
thou  do  not  the  same.  And  if  at  any  time  thou  hast 
done  it,  labor  quickly  to  amend  it. 

As  thine  eye  observeth  others,*  so  art  thou  also 
noted  again  by  others 

*  Matt.  vil.  [3.] 


OF  OUR  WHOLE  LIFE.  75 

0,  how  sweet  and  pleasant  a  thing  it  is,  to  see 
[Chrisiian]  brethren  fervent  and  devout,  well-mannered 
and  well  disciplined  !* 

And  on  the  contrary,  how  sad  and  grievous  a  thing 
it  is,  to  see  them  live  in  a  dissolute  and  disordered  sort, 
not  applying  themselves  to  that  for  which  they  are 
called ! 

How  hurtful  a  thing  is  it,  when  they  neglect  the 
good  purposes  of  their  vocation,  and  busy  themselves 
in  that  which  is  not  committed  to  their  care ! 

6.  Be  mindful  of  the  profession  thou  hast  made,  and 
have  always  before  the  eyes  of  thy  soul  the  remem- 
brance of  thy  Savior  crucified. 

Thou  hast  good  cause  to  be  ashamed  in  looking  upon 
the  life  of  Jesus  Christ,  seeing  thou  hast  not  as  yet 
endeavored  to  conform  thyself  more  unto  him,  though 
thou  hast  been  a  long  time  in  the  way  of  God. 

A  religious  person  that  exerciseth  himself  seriously 
and  devoutly  in  the  most  holy  life  and  passion  of  our 
Lord,  shall  there  abundantly  find  whatsoever  is  neces- 
sary and  profitable  for  him ;  neither  shall  he  need  to 
seek  any  better  thing,  out  of  Jesus. 

0,  if  Jesus  crucified  would  come  into  our  hearts,! 
how  quickly  and  fully  should  we  be  instructed  [in  all 
truth] ! 

7.  A  fervent  religious  person  taketh  and  beareth  all 
well  that  is  commanded  him. 

But  he  that  is  negligent  and  cold,  hath  tribulation 
upon  tribulation,  and  on  all  sides  is  afflicted ;  for  he  is 

*  Eph.  V.  [perhaps  \v.  1, 16.1—1  Cor.  xil.  [18.]— Ecclcs.  iii.  [1.3 
t  Gal  ii.  [20.]  vi.  [14.] 


76  OF   THE   ZEALOUS   AMENDMENT 

void  of  inward  consolation,  and  is  forbidden  to  seek 
external  comforts. 

A  religious  person  that  liveth  not  according  to  dis- 
cipline, lies  open  to  great  mischief  to  the  ruin  of  his 
soul. 

He  that  seeketh  liberty  and  ease,  shall  ever  I've  in 
disquiet ;  for  one  thing  or  other  will  displease  him.* 

8.  0  that  we  had  nothing  else  to  do,  but  always 
with  our  mouth,  and  whole  heart  to  praise  our  Lord 
God! 

O  that  thou  mightest  never  have  need  to  eat,  nor 
drink,  nor  sleep ;  but  mightest  always  praise  God,  and 
only  employ  thyself  in  spiritual  exercises ;  thou  should- 
est  then  be  much  more  happy  than  now  thou  art,  when 
for  so  many  necessities  thou  art  constrained  to  serve 
thy  body. 

Would  God  these  necessities  were  not  at  all,  but 
only  the  spiritual  reflections  of  the  soul,  which,  alas, 
we  taste  of  too  seldom ! 

9.  When  a  man  cometh  to  that  estate,  that  he  seeketh 
not  his  comfort  from  any  creature,  then  doth  he  begin 
perfectly  to  relish  God.  Then  shall  he  be  contented 
with  whatsoever  doth  befall  him  in  this  world. 

Then  shall  he  neither  rejoice  in  great  matters,  nor 
be  sorrowful  for  small;  but  entirely  and  confidently 
conmiit  himself  to  God,  who  shall  be  unto  him  all  in 
all  ;t  to  whom  nothing  doth  perish  or  die,  but  all  things 
do  live  unto  him,  and  serve  him  at  a  beck  without 
delay. 

«  Sm  note  [B.]         t  Rom  xl.  [30.]— I  Cor.  tUL  [6.]  xU.  [0.]  xr.  [18.] 


OF  OUR  WHOLE  LIFE.  77 

10.  Remember  always  thy  end,*  and  how  that  time 
lost  never  returns.  Without  care  and  diligence  thou 
shalt  never  get  virtue. 

If  thou  beginnest  to  wax  cold,t  it  will  begin  to  be 
evil  with  thee. 

But  if  thou  give  thyself  to  fervor  [of  spirit],  thou 
shalt  find  much  peace,  and  feel  less  labor,  through  the 
assistance  of  God's  grace,  and  the  love  of  virtue. 

The  fervent  and  diligent  man  is  prepared  for  all 
things. 

It  is  harder  to  resist  vices  and  passions,  than  to  toil 
in  bodily  labors. 

He  that  avoideth  not  small  faults,  by  little  and  little 
falleth  into  greater  .J 

Thou  wilt  always  rejoice  in  the  evening,  if  thou 
spend  the  day  profitably. 

Be  watchful  over  thyself,  stir  up  thyself,  warn  thy- 
self, and  whatsoever  becomes  of  others,  neglect  not 
thyself. 

The  more  [holy]  violence  thou  usest  against  thyself, 
the  more  shall  be  thy  [spiritual]  profiting.     Amen. 

•  Ecclu*.  vU,  [36.]  t  Rev.  lU.  [16-3  t  Ecclus.  lix.  [10 


i^^;v., 


THE  SECOND  BOOK. 

ADMONITIONS  TENDING  TO  THINGS  INTERNAL. 

CHAPTER  I. 

OF  THE  INWARD  LIFE. 

"  The  kingdom  of  God  is  within  you,"*  saith  the 
Lord.  Turn  thee  with  thy  whole  heartf  unto  the 
Lord,  and  forsake  this  wretched  world,  and  thy  souJ 
shall  find  rest. 

Learn  to  despise  outward  things,  and  to  give  thyself 
to  things  inward,  and  thou  shall  perceive  the  kingdom 
of  God  to  come  in  thee. 

"  For  the  kingdom  of  God  is  peace  and  joy  in  the 
Holy  Ghost,"J  which  is  not  given  to  the  unholy. 

Christ  will  come  unto  thee,  and  show  thee  his  con- 
solations, if  thou  prepare  for  him  a  worthy  mansion 
within  thee. 

All  his  glory  and  beauty  is  from  within,  ||  and  there 
he  delighteth  himself. 


♦Luke  ivii.  [21.] 
t  Rom.  liv.  [17.] 


f  Joel  ii.[12.] 

I  Psalm  ilv.  [13.1 


80  OF  THE   IXWARD   LIFE. 

The  inward  man  he  often  visiteth ;  and  hath  with 
him  sweet  discourses,  pleasant  solace,  much  peace, 
familiarity  exceeding  wonderful. 

2.  O  faithful  soul,  make  ready  thy  heart  for  this 
Bridegroom,  that  he  may  vouchsafe  to  come  unto  thee, 
and  dwell  within  thee. 

For  thus  saith  he,  "  If  any  love  me,  he  will  keep  my 
words,  and  we  will  come  unto  him,  and  will  make  our 
abode  with  him."* 

Give  therefore  admittance  unto  Christ,  and  deny 
entrance  to  all  others. 

When  thou  hast  Christ,  thou  art  rich,  and  hast 
enough.  He  will  be  thy  faithful  and  provident  helper 
in  all  things,  so  as  thou  shalt  not  need  to  trust  in  men. 

For  men  soon  change,  and  quickly  fail ;  but  Christ 
remaineth  for  ever,t  and  standeth  by  us  firmly  unto  the 
end. 

3.  There  is  no  great  trust  to  be  put  in  a  frail  and 
mortal  man,|  even  though  he  be  profitable  and  dear 
unto  us  :  neither  ought  we  to  be  much  grieved,  if  some- 
times he  cross  and  contradict  us. 

They  that  to-day  take  thy  part,  to  morrow  may  be 
against  thee ;  and  often  do  they  turn  right  round  hke 
the  wind. 

Put  all  thy  trust  in  God,|I  let  him  be  thy  fear,  and 
thy  love :  he  shall  answer  for  thee,  and  will  do  [in  all 
things]  what  is  best  for  thee. 

Thou  hast  not  here  an  abiding  city  ;^  and  whereso- 
ever thou  be,  thou  art  a  stranger  and  pilgrim :  neither 

•  John  xiT.  [25.]  f  Jolin  xii.  [34.]  t  Jer.  xvU.  [5.] 

I  1  Pet.  T.  17.1  «  Heb.  xiii.  [14.] 


OF  THE  INWARD  LIFE.  81 

shalt  thou  ever  have  rest,  unless  thou  be  most  inwardly- 
united  unto  Christ. 

4.  Why  dost  thou  here  gaze  about,  since  this  is  not 
the  place  of  thy  rest  ?  In  heaven  ought  to  be  thy 
home,*  and  all  earthly  things  are  to  be  looked  upon  as 
it  were  by  the  way. 

All  things  pass  away,t  and  thou  together  with 
them. 

Beware  thou  cleave  not  unto  them,  lest  thou  be 
caught,  and  so  perish.  Let  thy  thought  be  on  the 
Highest,  and  thy  prayer  for  mercy  directed  unto  Christ 
without  ceasing. 

If  thou  canst  not  contemplate  high  and  heavenly 
things,  rest  thyself  in  the  passion  of  Christ,  and  dwell 
willingly  in  his  sacred  wounds. 

For  if  fehou  fly  devoutly  unto  the  wounds  and  precious 
marks  of  the  Lord  Jesus,  thou  shalt  feel  great  comfort 
in  tribulation ;  neither  wilt  thou  much  care  for  the 
slights  of  men,  and  wilt  easily  bear  words  of  detrac- 
tion. 

5.  Christ  was  also  in  the  world,  despised  of  men, 
and  in  greatest  necessity,  forsaken  by  his  acquaintance 
and  friends,  in  the  midst  of  slanders.^ 

Christ  was  willing  to  suffer  and  be  despised ;  and 
darest  thou  complain  of  any  man  ? 

Christ  had  adversaries  and  backbiters;  and  dost 
thou  wish  to  have  all  men  thy  friends  and  benefactors  ? 

Whence  shall  thy  patience  attain  her  crown, |J  if  no 
adversity  befall  thee^ 

*  PhiL  Ui.  [20.]  t  Wl«d.  r.  [9.) 

t  Matt.  I.  xli.  [24.]  xvl.  [21 .]— John  rr.  [20  J  IS  Tim.  U.  [5.] 

4 


82  OF  THE  INWARD  LIFE. 

If  thou  art  willing  to  suffer  no  adversity,  how  wilt 
thou  be  the  friend  of  Christ  1 

Suffer  with  Christ,  and  for  Christ,  if  thou  desire  to 
reign  with  Christ. 

6.  If  thou  hadst  but  once  perfectly  entered  into  the 
secrets  of  the  Lord  Jesus,  and  tasted  a  little  of  his 
ardent  love ;  then  wouldst  thou  not  regard  thine  own 
convenience,  or  inconvenience,  but  ather  wouldest 
rejoice  at  slanders,  if  they  should  be  cast  upon  thee : 
for  the  love  of  Jesus  maketh  a  man  despise  himself. 

A  lover  of  Jesus  and  of  the  truth,  and  a  true  inward 
Christian,  and  one  free  from  inordinate  affections,  can 
freely  turn  himself  unto  God,  and  lift  himself  above 
himself  in  spirit,  and  with  joy  remain  at  rest. 

7.  He  that  judgeth  of  all  things  as  they  are,  and  not 
\s  they  are  said  or  esteemed  to  be,  is  truly  wise,  and 
taught  rather  of  God  than  men.* 

He  that  can  live  inwardly,  and  make  small  reckon- 
ing of  things  without,  neither  requireth  places,  nor 
expecteth  times,  for  performing  of  religious  exercises. 

A  spiritual  man  quickly  recollecteth  himself,  be- 
cause he  never  poureth  out  liimself  wholly  to  outward 
things. 

He  is  not  hindered  by  outward  labor,  or  business 
which  may  be  necessary  for  the  time;  but  as  things 
fall  out,  so  he  accommodates  himself  to  them. 

He  that  is  well  ordered  and  disposed  within  him- 
self, cares  not  for  the  strange  and  perv  erse  behavior  of 
men. 

♦  Uaiahliv.  [13.] 


OF   HUMBLE   SUBMISSION.  83 

A  man  is  hindered  and  distracted  in  proportior  as  he 
draweth  [external]  matters  unto  himself. 

8.  If  it  were  well  with  thee,  and  thou  wert  well  pu- 
rified from  sin,  all  things  would  fall  out  to  thee  for 
good,*  and  to  thy  advancement  [in  holiness]. 

But  many  things  displease,  and  often  trouble  thee ; 
because  ihou  art  not  yet  perfectly  dead  unto  thyself, 
nor  separated  from  all  earthly  things. 

Nothing  so  defileth  and  entangleth  the  heart  of  man, 
as  the  impure  love  to  creatures. 

If  thou  refuse  outward  comfort,  thou  wilt  be  able  to 
contemplate  the  things  of  heaven,  and  often  to  receive 
internal  joy. 

CHAPTER  II. 

OF  HUMBLE  SUBMISSION. 

Regard  not  much  who  is  for  thee,  or  against  thee  ;t 
but  mind  what  thou  art  about,  and  take  care  that  God 
may  be  with  thee  in  everything  thou  doest. 

Have  a  good  conscience,  and  God  will  well  defend 
thee.J 

For  whom  God  will  help,  no  man's  perverseness 
shall  be  able  to  hurt. 

If  thou  canst  be  silent  and  suffer,  without  doubt  thou 
shalt  see  that  the  Lord  will  help  thee. 

He  knoweth  the  time  and  manner  how  to  deliver 
thee,  and  therefore  thou  oughtest  to  resign  thyself  unto 
bJm. 

♦  Rom.  viii.  [28.1     t  Rom.  vUi.  [31.1—1  Cor.  It.  [3.1    t  Ps.  xxvlU.  [7.1 


84  OF  A  GOOD  PEA.CEABLE  MAN. 

It  belongs  to  God  to  help,  and  to  deliver  from  all  con- 
fusion. 

It  is  often  very  profitable,  to  keep  us  more  humble, 
that  others  know  and  rebuke  our  faults. 

2.  When  a  man  humbleth  himself  for  his  failings, 
then  he  easily  pacifieth  others,  and  quickly  satisfieth 
those  that  are  offended  with  him. 

God  protecteth  the  humble  and  delivereth  him  ;*  the 
humble  he  loveth  and  comforteth ;  unto  the  humble 
man  he  inclineth  himself;  unto  the  humble  he  giveth 
great  grace ;  and  after  his  humiliation  he  raiseth  him 
to  glory. 

Unto  the  humble  he  revealeth  his  secrets,t  and 
sweetly  draweth  and  in^nieth  him  unto  himself. 

The  humble  person,  though  he  suffer  confusion,  is 
yet  tolerably  well  in  peace  ;  for  that  he  resteth  on  God, 
and  not  on  the  world. 

Po  not  think  that  ti^'u  hast  made  any  progress,  un- 
less thou  esteem  thyself  inferior  to  all. 

CHAPTER  III. 

OF  A  GOOD   PEACEABLE   MAN. 

First,  keep  thyself  in  peace,  and  then  shalt  thou  be 
able  to  pacify  others. 

A  peaceable  man  doth  more  good  than  he  that  is 
well  learned. 

A  passionate  man  tumeth  even  good  into  evil,  and 
easily  believeth  the  worst. 

*■  James  iii.  [perhaps  ir.  6.]— Job  r.  [11.]  t  Matt.  xl.  [15.] 


OP  A  GOOD  PEACEABLE  MAN.  83 

A  good  peaceable  man  tumeth  all  things  to  good. 

He  that  is  well  in  peace,  is  not  suspicious  of  any.* 
But  he  that  is  discontented  and  troubled,  is  tossed 
w'th  divers  suspicions :  he  is  neither  quiet  himself  nor 
suffereth  others  to  be  quiet. 

He  often  speaketh  that  which  he  ought  not  to 
speak ;  and  omitteth  that  which  were  more  expedient 
for  him  to  do. 

He  considereth  what  others  are  bound  to  do,t  and 
neglecteth  that  which  he  is  bound  to  himself. 

First,  therefore,  have  a  careful  zeal  over  thyself,J  and 
then  thou  mayest  justly  show  thyself  zealous  also  of 
thy  neighbor's  good. 

2.  Thou  knowest  well  how  to  excuse  and  color 
thine  own  deeds,  but  thou  art  not  willing  to  receive 
the  excuses  of  others. 

It  were  more  just  that  thou  shouldest  accuse  thy- 
self, and  excuse  thy  brother. 

If  thou  wilt  be  borne  withal,  bear  also  with  another.  || 

Behold,  how  far  off  thou  art  yet  from  true  charity 
and  humility ;  for  that  knows  not  how  to  be  angry  with 
any,  or  to  be  moved  with  indignation,  but  only  against 
one's  self. 

It  is  no  great  matter  to  associate  with  the  good  and 
gentle  ;  for  this  is  naturally  pleasing  to  all,  and  every 
one  willingly  enjoyeth  peace,  and  loveth  those  best  tha 
agree  with  him. 

But  to  be  able  to  live  peaceably  with  hard  and  per- 
verse persons,  or  with  the  disorderly,  or  such  as  go 

*  1  Cor.  xiii.  [5.]  t  Matt.  vii.  [3.] 

t  Acts  1.  [perhaps  xxii.  3.]  II  Gal.  vi.  [2.]— 1  Cot.  xiii.  [7.] 

8 


86  OF  A  PURE  MIND, 

contrary  to  us,  is  a  great  grace,  and  a  most  commenda- 
ble and  manly  thing. 

3.  Some  there  are  that  keep  themselves  in  peace, 
and  are  in  peace  also  with  others. 

And  there  are  some  that  neither  are  in  peace  them- 
selves, nor  suffer  others  to  be  in  peace:  they  are 
troublesome  to  others,  but  always  more  troublesome  to 
themselves. 

And  others  there  are  that  keep  themselves  in  peace, 
and  study  to  bring  others  unto  peace. 

Nevertheless,  our  whole  peace  in  this  miserable  life 
consisteth  rather  in  humble  sufferance,  than  in  not  feel- 
ing adversities. 

He  that  can  best  tell  how  to  suffer,  will  best  keep 
himself  in  peace.  That  man  is  conqueror  of  himself, 
and  lord  of  the  world,  the  friend  of  Christ,  and  heir  of 
heaven. 


CHAPTER  IV. 

OF  A  PURE  MIND,  AND  SIMPLE  INTENTION. 

By  two  wings,  a  man  is  lifted  up  from  things  earthly, 
namely,  by  simplicity  and  purity. 

Simplicity  ought  to  be  in  our  intention  ;  purity,  in 
our  afl^ection.  Simplicity  doth  tend  toward  God ;  pu- 
rity doth  apprehend  and  [as  it  were]  taste  him. 

No  g»od  action  will  hinder  thee,  if  thou  be  inwardly 
free  from  inordinate  aff'ection. 

If  thou  intend  and  seek  nothing  else  but  the  will  of 


AND  SIMPLE  INTENTION.  87 

God  and  the  good  of  thy  neighbor,  thou  shalt  thor- 
oughly enjoy  internal  liberty. 

If  thy  heart  were  sincere  and  upright,  then  every 
creature  would  be  unto  thee  a  looking-glass  of  life,  and 
a  book  of  holy  doctrine. 

There  is  no  creature  so  small  and  abject  that  it  rep- 
resenteth  not  the  goodness  of  God.* 

2.  If  thou  wert  inwardly  good  and  pure,t  then  would 
est  thou  be  able  to  see  and  understand  all  things  well 
without  impediment. 

A  pure  heart  penetrateth  heaven  and  hell. 

Such  as  every  one  is  inwardly,  so  he  judgeth  out- 
wardly. 

If  there  be  joy  in  the  world,  surely  a  man  of  a  pure 
heart  possesseth  it. 

And  if  there  be  anywhere  tribulation  and  affliction, 
an  evil  conscience  best  knows  it. 

As  iron  put  into  the  fire  loseth  its  rust,  and  becometh 
clearly  red  hot,  so  he  that  wholly  tumeth  himself  unto 
God,  puts  off  all  slothfulness,  and  is  transformed  into 
a  new  man. 

3.  When  a  man  beginneth  to  grow  lukewarm,  then 
he  is  afraid  of  a  small  labor,  and  willingly  receiveth 
external  comfort. 

But  when  he  once  beginneth  to  overcome  himself 
perfectly,  and  to  walk  manfully  in  the  way  of  God, 
then  he  esteemeth  those  things  to  be  light,  which  be- 
fore seemed  grievous  umo  him. 

*  Rom.  i.  [20.]  1  Prov.  iii.  [3-4.]— Ps.  ciix.  [100.1 


88  OF  THE  CONSIDERATION 

CHAPTER  V. 

OP  THE  CONSIDERATION  OF  ONE's  SELF. 

We  can  not  trust  much  to  ourselves,*  because  grace 
oftentimes  is  wanting  to  us,  and  understanding  also. 

There  is  but  little  light  in  us,  and  that  which  we 
have  we  quickly  lose  by  our  negligence. 

Oftentimes  too  we  do  not  perceive  our  own  inward 
blindness. 

We  often  do  evil,  and  excuse  it  worse.f 

We  are  sometimes  moved  with  passion,  and  we 
think  it  to  be  zeal. 

We  reprehend  small  things  in  others,  and  pass  over 
greater  matters  in  ourselves. :{ 

We  quickly  enough  feel  and  weigh  what  we  suffer 
at  the  hands  of  others  ;  but  we  mind  not  what  others 
suffer  from  us. 

He  that  doth  well  and  rightly  consider  his  own 
works,  will  find  little  cause  to  judge  hardly  of  another. 

2.  The  inward  Christian  preferreth  the  care  of  him- 
self before  all  other  cares. ||  And  he  that  diligently  at- 
tendeth  unto  himself,  doth  seldom  speak  much  of  oth- 
ers. 

Thou  wilt  never  be  so  inwardly  religious,  unless 
thou  pass  over  other  men's  matters  with  silence,  and 
look  especially  to  thyself. 

•  J«r.  ztU.  [5.]       t  Ft.  cxU.  [4.]       t  Matt.  vU.  [5.]    I  MaU  zrl.  [26.] 


OF    ONE'S    SELF.  89 

If  thou  attend  wholly  unto  God  and  thyself,  thou 
wilt  be  but  little  moved  with  whatsoever  thou  seest 
abroad.* 

Where  art  thou,  when  thou  art  not  with  thyself? 
And  when  thou  hast  run  over  all,  what  hast  thou  then 
profited,  if  thou  hast  neglected  thyself  ? 

If  thou  desirest  peace  of  mind  and  true  unity  of  pur- 
pose, thou  must  still  put  all  things  behind  thee,  and 
look  only  upon  thyself. 

3.  Thou  shalt  then  make  great  progress,  if  thou  keep 
thyself  free  from  all  temporal  care. 

Thou  shalt  greatly  decrease,  if  thou  esteem  anything 
temporal  [as  of  value]. 

Let  nothing  be  great  unto  thee,  nothing  high,  nothing 
pleasing,  nothing  acceptable,  but  only  God  himself,  or 
that  which  is  of  God. 

Esteem  all  comfort  vain,t  which  thou  receivest  from 
any  creature. 

A  soul  that  loveth  God,  despiseth  all  things  that  are 
inferior  unto  God. 

God  alone  is  everlasting,  and  of  infinite  greatness, 
filling  all  creatures;  the  soul's  solace,  and  the  true 
joy  of  the  heart. 

*  1  Cor.  iv  [3.]— GaL  L.  [10.]  t  Eccles.  i.  [14.} 


90  OF  THE    JOY  OF  A  GOOD  CONSCIENCE 

CHAPTER  VI. 

OF    THE    JOY    OF  A  GOOD    CONSCIENCE. 

The  glory  of  a  good  man  is  tlie  testimony  of  i  good 
conscience.* 

Have  a  good  conscience,  and  thou  slialt  ever  have 
joy. 

A  good  conscience  is  able  to  bear  very  much,  and  is 
very  cheerful  in  adversities. 

An  evil  conscience  is  always  fearful  and  unquiet.f 

Thou  shall  rest  sweetly,  if  thy  heart  do  not  repre- 
hend thee. 

Never  rejoice  but  when  thou  hast  done  well. 

Sinners  have  never  true  joy,  nor  feel  inward  peace  ; 
because  "  there  is  no  peace  to  the  wicked,"  saith  the 
Lord.J 

If  they  should  say,  "  We  are  in  peace,  no  evil  shall 
fall  upon  us, II  and  who  shall  dare  to  hurt  us  ?"  believe 
them  not ;  for  upon  a  sudden  will  arise  the  wrath  of 
God,  and  their  deeds  shall  be  brought  to  naught,  and 
their  thoughts  shall  perish. 

2.  To  glory  in  tribulation,  is  no  hard  thing  for  him 
that  loveth :  for  so  to  glory,  is  to  glory  in  the  cross  of 
the  Lord.^ 

That  glory  is  short  which  is  given  and  received  from 
men.^ 

*  1  Cor.  I.  r31  ]    t  Wisd.  xvil.  [II.]    t  Isaiah  Ivll.  [21.]    I  Lulte  xU.  [19.] 
^  Rom.  viii.  [perhaps  v.  3.J— Gal.  tI.  [14.]       1  John  t.  [44.] 


0 < 

I 

OF  THE  JOY  OF  A  GOOD  CONSCIENCE.       91 

Sorrow  always  accompanieth  the  world's  glory. 

The  glory  of  the  good  is  in  their  consciences, 
and  not  in  the  tongues  of  men.  The  gladness  of  the 
just  is  of  God,*  and  in  God ;  and  their  joy  is  of  the 
truth. 

He  that  desireth  true  and  everlasting  glory,  careth 
not  for  that  which  is  temporal. 

And  he  that  seeketh  temporal  glory,  or  contemneth 
it  not  from  his  heart,  showeth  himself  but  little  to  es- 
teem of  the  glory  of  Heaven. 

He  enjoyeth  great  tranquillity  of  mind,  that  careth 
neither  for  the  praises  nor  dispraises  of  men. 

3.  He  will  easily  be  content  and  pacified,  whose 
conscience  is  pure. 

Thou  art  not  the  more  holy,  though  thou  be  com- 
mended ;  nor  the  more  abject,  though  thou  be  dis- 
praised. 

What  thou  art,  that  thou  art;  neither  canst  thou 
be  said  to  be  greater  than  what  thou  art  in  the  sight  of 
God. 

If  thou  consider  what  thou  art  within  thee,  thou 
wilt  not  care  what  men  talk  of  thee. 

Man  looketh  on  the  countenance,  but  God  on  the 
heart.f  Man  considereth  the  deeds,  but  God  weigheth 
the  intentions. 

To  be  always  doing  well,  and  to  esteem  little  of 
himself,  is  the  sign  of  an  humble  soul. 

To  refuse  to  be  comforted  by  any  creature,  is  a  sign 
of  great  purity  and  inward  confidence. 

•  S  Cor.  lil.  [5.]  1 1  Sani.  xn.  [7.1 


92         OF  THE  LOVE   OF  JESUS  ABOVE   ALL  THINGS. 

4.  He  that  seeketh  no  witness  for  himself  from  with- 
out, doth  show  that  he  hath  wholly  committed  himself 
unto  God. 

"  For  not  he  that  commendeth  himself,  the  same  is 
approved  (saith  blessed  Paul),  but  whom  God  com- 
mendeth."* 

To  walk  inwardly  with  God,  and  not  to  be  kepi 
abroad  by  any  outward  affection,  is  the  sta;e  of  a 
spiritual  man. 

CHAPTER  VH. 

OF  THE  LOVE  OF  JESUS  ABOVE  ALL  THINGS. 

Blessed  is  he  that  understandethf  what  it  is  to  love 
Jesus,  and  to  despise  himself  for  Jesus's  sake. 

Thou  oughtest  to  leave  [thy]  beloved,  for  [thy]  Be- 
loved ;J  for  that  Jesus  will  be  loved  alone  above  all 
things. 

The  love  of  things  created  is  deceitful  and  incon- 
stant ;  the  love  of  Jesus  is  faithful  and  persevering. 

He  that  cleaveth  unto  creatures,  shall  fall  with  that 
which  is  subject  to  fall;  he  that  embraceth  Jesus,  shall 
stand  firmly  for  ever. 

Love  Him  and  keep  Him  for  thy  friend,  who,  when 
all  go  away,  will  not  forsake  thee,  nor  suffer  thee  to 
perish  in  the  end. 

Thou  must  once  be  separated  from  all,  whether  thou 
wilt  or  no. 

•  S  Cor.  X.  [18.J  t  Psalm  exlx.  [I,  S.] 

I  Deut.  Ti.  [5.]— Matt.  xxU.  CS7.] 


OF  THE  LOVE  OF   JT;sUS  ABOVt:  ALL  THINGS.         93 

2.  Keep  close  to  Jesus  both  in  life  and  in  death,  and 
commit  thyself  unto  His  trust,  who,  when  all  fail,  can 
alone  help  thee. 

Thy  beloved  is  of  that  nature,  that  he  will  admit  of 
no  rival ;  but  will  have  thy  heart  alone,  and  sit  on  his 
own  throne  as  King. 

If  thou  couldest  empty  thyself  perfectly  from  all 
creatures,  Jesus  would  willingly  dwell  with  thee. 

Whatsoever  thou  reposest  in  men,  out  of  Jesus,  is  all 
little  better  than  lost. 

Trust  not  nor  lean  upon  a  reed  full  of  wind ;  for  that 
all  flesh  is  grass,  and  all  the  glory  thereof  shall  wither 
away  as  the  flower  of  the  field.* 

3.  Thou  shalt  quickly  be  deceived,  if  thou  only  look 
to  the  outward  appearance  of  men. 

For  if  in  them  thou  seekest  thy  comfort  and  profit, 
thou  shalt  too  often  feel  loss. 

If  thou  seekest  Jesus  in  all  thin/JS,  thou  shalt  surely 
find  Jesus. 

But  if  thou  seekest  thyself,  thou  shalt  also  find  thy- 
self, but  to  thine  OAvn  harm. 

For  man  doth  more  hurt  himself  if  he  seek  not  Jesus, 
than  the  whole  world  and  all  his  adversaries  [could 
annoy  him]. 

*  btiah  zL  [6.] 


94  OF  FAMILIAR  CONVERSE  WITH  JESUS. 


CHAPTER  VIll 

OF  FAMILIAR  CONVERSE  WITH  JESUS 

Whex  Jesus  is  present,  all  is  well,  and  nothing 
seems  difficult ;  but  when  Jesus  is  absent,  everjihing 
is  hard. 

When  Jesus  speaks  not  inwardly  to  us,  all  other 
comfort  is  nothing  worth ;  but  if  Jesus  speak  but  one 
word,  we  feel  great  consolation. 

Did  not  Mary  Magdalene  rise  immediately  from  the 
place  where  she  wept,  when  Martha  said  to  her,  "  The 
Master  is  come,  and  calleth  for  thee  ?"* 

Haj)py  hour,  Avhen  Jesus  calleth  from  tears  to  spirit- 
ual joy ! 

How  dry  and  hard  art  thou  without  Jesus !  How 
foolish  and  vain,  if  thou  desire  anything  out  of  Jesus  ! 

Is  not  this  a  greater  loss,  than  if  thou  shouldest  lose 
the  whole  world  ?t 

2.  What  can  the  world  profit  thee  without  Jesus  ? 

To  be  without  Jesus  is  a  grievous  hell ;  and  to  be 
with  Jesus,  a  sweet  paradise. 

If  Jesus  be  with  thee,  no  enemy  shall  be  able  to 
hurt  thee. II 

He  that  findeth  Jesus,  findeth  a  good  treasure,]:  yea, 
a  Good  above  all  good. 

•  John  ri.  r28.1  t  Matt.  m.  [26.] 

t  Rom  viil.  [35.1  I  Matt.  xiii.  144.] 


OF  FAMILIAR  CONVERSE    WITH   JESUS.  95 

And  he  that  loseth  Jesus,  loseth  much  indeed,  yea, 
more  than  the  whole  world ! 

]\Iost  poor  is  he  who  liveth  without  Jesus  ;*  and  he 
most  rich  who  is  well  with  Jesus. 

3.  It  is  matter  of  great  skill  to  know  how  to  hold 
converse  with  Jesus ;  and  to  know  how  to  keep  Jesus, 
a  point  of  great  wisdom. 

Be  thou  humble  and  peaceable,  and  Jesus  will  be 
with  thee.t 

Be  devout  and  quiet,  and  Jesus  will  stay  with  ihee. 

Thou  mayest  soon  drive  away  Jesus,  and  lose  his 
Tavor,  if  thou  wilt  turn  aside  to  outward  things. 

And  if  thou  shouldest  drive  him  from  thee,  and  lose 
him,  unto  whom  wilt  thou  flee,  and  whom  wilt  thou 
then  seek  for  thy  friend  ? 

Without  a  friend  thou  canst  not  well  live ;  and  if 
Jesus  be  not  above  all  a  friend  to  thee,  thou  shalt  be 
indeed  sad  and  desolate. 

Thou  actest  therefore  like  an  idiot,  if  thou  trust  or 
rejoice  in  any  other. :J: 

It  is  preferable  to  have  all  the  world  against  us, 
rather  than  to  have  Jesus  offended  with  us. 

Anpong  all  therefore  that  be  dear  unto  us,  let  Jesus 
alone  be  specially  beloved. 

4.  Love  all  for  Jesus,  but  Jesus  for  himself. 

Jesus  Christ  alone  is  singidarly  to  be  beloved ;  who 
alone  is  found  good  and  faithful  above  all  friends. 
Fcr  him,  and  in  him,  let  as  well  friends  as  foes  bo 

•  Luke  xii  [21.]  t  Prov.  iii.  [17.] 


96  OF  FAMILIAR   CONVERSE   WITH   JESUS. 

dear  unto  thee  ;  and  all  these  are  to  be  prayed  for,  that 
they  all  may  know  and  love  him.* 

Never  desire  to  be  singularly  commended  or  beloved, 
for  that  appertaineth  only  unto  God,  who  hath  none 
like  unto  himself. 

Neither  do  thou  desire  that  the  heart  of  any  should 
be  set  on  iliee,  nor  do  thou  set  thy  heart  on  the  love 
of  any ;  but  let  Jesus  be  in  thee,  and  in  every  good 
man. 

5.  Be  pure  and  free  within,  and  entangle  not  thy 
heart  with  any  creature. 

•Thou  oughtest  to  be  naked  and  open  before  God, 
ever  carrying  thy  heart  pure  toward  him,  if  thou 
wouldest  be  free  to  consider  and  see  how  sweet  the 
Lord  is. 

And  truly  unless  thou  be  prevented  and  drawn  by 
his  grace,  thou  shalt  never  attain  to  that  happiness  to 
forsake  and  cast  off  all,  that  thou  alone  mayest  be 
united  to  him  alone. 

For  when  the  grace  of  Ged  cometh  unto  a  man,  then 
he  is  made  able  for  all  things.  And  when  it  goeth 
away,  then  is  he  poor  and  weak,  and  as  it  were  left 
only  for  the  lash  and  scourge. 

In  this  case  thou  oughtest  not  to  be  dejected,  noi  to 
despair  ;  but  at  God's  will  to  stand  steadily,  and  what- 
ever comes  upon  thee,  to  endure  it  for  the  glory  of 
Jesus  Christ ;  for  after  winter  foUoweth  summer,  after 
night  the  day  retumeth,  and  after  a  tempest  a  great 
calm 

•  Matt.  V.  [44.]— Luke  t1.  [27,  28.) 


OF  THE  WANT  OF  ALL  COMFORT.  97 

CHAPTER  IX. 

OF   THE   WANT   OF   ALL  COMFORT. 

It  is  no  hard  matter  to  despise  human  comfort,  when 
we  have  divine. 

It  is  much  and  very  much,  to  be  able  to  want  both 
human  and  divine  comfort  ;*  and,  for  God's  honor,  to 
be  willing  cheerfully  to  endure  banishment  of  heart ; 
and  to  seek  himself  in  nothing,  nor  to  regard  his  own 
merit. 

What  great  matter  is  it,  if  at  the  coming  of  grace  thou 
be  cheerful  and  devout  ?  this  hour  is  wished  for  of  all 
men. 

He  rideth  easily  enough  whom  the  grace  of  God 
carrieth. 

And  what  marvel  if  he  feel  not  his  burden,  who  is 
borne  up  by  the  Almighty,  and  led  by  the  sovereign 
Guide  ? 

2.  We  are  always  willing  to  have  something  for  our 
comfort ;  and  a  man  doth  not  without  difficulty  put  off 
and  forsake  himself. 

The  holy  martyr  Laurence  with  his  priest,  overcame 
the  world,  because  whatsoever  seemed  delightsome  in 
the  world  he  despised ;  and  for  the  love  of  Christ  he 
patiently  suffered  God's  chief  priest  Sixtus,  whom  he 
most  dearly  loved,  to  be  even  taken  away  from  him.f 

*  PWl.  U.  [18.3  t  See  note  [C  J 


98         OF  THE  WANT  OF  ALL  COMFORT. 

He  therefore  overcame  the  love  of  man  by  the  love 
of  the  Creator ;  and  he  rather  chose  what  pleased  God, 
than  human  comfort. 

Do  thou  also  learn  tc  part  with  even  a  near  and  dear 
friend,  for  the  love  of  God. 

Nor  do  thou  take  it  hard,  when  thou  art  deserted  by 
a  friend,  as  knowing  that  we  all  at  last  must  be  sepa- 
rated one  from  another. 

3.  A  man  must  strive  long  and  mightily  within 
himself,  before  he  can  learn  fully  to  master  himself, 
and  to  dravr  his  whole  heart  into  God. 

When  a  man  trusteth  in  himself,  he  easily  slideth 
unto  human  comforts. 

But  a  true  lover  of  Christ,  and  a  diligent  follower 
of  virtue,  does  not  fall  back  on  comforts,  nor  seek  such 
sensible  sweetnesses  ;  but  rather  prefers  hard  exercises, 
and  to  sustain  severe  labors  for  Christ. 

4.  When  therefore  spiritual  comfort  is  given  thee 
from  God,  receive  it  with  thankfulness ;  but  under- 
stand that  it  is  the  gift  of  God,  not  any  desert  of  thine. 

Be  not  puffed  up,  be  not  too  joyful  nor  vainly  pre- 
sumptuous ;  but  rather  be  the  more  humble  for  that 
gift,  more  wary  too  and  fearful  in  all  thine  actions ; 
for  that  hour  will  pass  away,  and  temptation  will  fol- 
low. 

When  consolation  is  taken  from  thee,  do  not  imme- 
diately despair ;  but  with  humilitjr  and  patience  wait 
for  the  heavenly  visitation  ;  for  God  is  able  to  give  thee 
back  again  more  ample  comfort. 

This  is  nothing  new  nor  strange  unto  them  that 
have  experience  in  the  way  of  God ;  for  the  great 


OF  THE  WANT  OF  ALL  COMFORT.  99 

saints  and  ancient  prophets  had  oftentimes  experience 
of  such  kind  of  vicissitudes. 

5.  For  which  cause,  one  under  the  enjoyment  of 
divine  grace*  said,  "  I  said  in  my  prosperity  I  shall 
never  be  moved."  ^ 

But  in  the  want  of  this  grace,  what  he  found  in  him- 
self he  goes  on  thus  to  speak  of:  "Thou  didst  turn 
thy  face  from  me,  and  I  was  troubled." 

Yet  in  the  midst  of  all  this  he  doth  not  despair,  but 
more  earnestly  prayeth  unto  the  Lord,  and  saith,  "  Un- 
to Thee,  O  Lord,  will  I  cry,  and  I  will  pray  unto  my 
God." 

At  length  he  receives  the  fruit  of  his  prayer,  and 
testifies  that  he  was  heard,  saying,  "  The  Lord  hath 
heard  me,  and  taken  pity  on  me ;  the  Lord  is  become 
my  helper." 

But  wherein  ?  "  Thou  hast  turned,"  saith  he,  "  my 
sorrow  into  joy,  and  Thou  hast  compassed  me  about 
with  gladness." 

If  great  saints  were  so  dealt  with,  we  that  are  weak 
and  poor  ought  not  to  despair,  if  we  be  sometimes 
fervent  and  sometimes  cold ;  for  the  Spirit  cometh  and 
goeth,  according  to  the  good  pleasure  of  his  own  will.f 
For  which  cause  blessed  Job  saith,  "  Thou  visitest  him 
early  in  the  morning,  and  suddenly  Thou  provest 
him. "J 

6.  Whereupon  then  can  I  hope,  or  wherein  ought  I 
to  trust,  but  in  the  great  mercy  of  God  alone,  and  in  the 
only  hope  of  heavenly  grace  ? 

For  whether  I  have  with  me  good  men,  either  re- 

♦  Psalm  XXX.  [6-n.]  t  John  lii.  [8.]  t  Job  Tli.  £18.] 


100  OF  THE  WANT  OF  ALL  COMFORT. 

ligious  brethren,  or  faithful  friends ;  whether  holy 
books,  or  beautiful  treatises,  or  sweet  chanting  and 
hymns,  all  these  help  but  little,  and  have  but  little 
savor,  when  grace  forsaketh  me,  and  I  am  left  in  mine 
own  poverty. 

At  such*time  there  is  no  better  remedy  than  patience, 
and  the  denying  of  myself  according  to  the  will  of 
God.* 

7.  I  never  foynd  any  so  religious  and  devout,  that 
he  had  not  sometimes  a  withdrawing  of  grace,  or  felt 
not  some  decrease  of  zeal. 

There  was  never  saint  so  highly  rapt  and  illuminated, 
who  first  or  last  was  not  tempted. 

For  he  is  not  worthy  of  the  high  contemplation  of 
God,  who  hath  not  been  exercised  with  some  tribula- 
tion for  God's  sake. 

For  temptation  going  before,  is  wont  to  be  a  sign  of 
ensuing  comfort. 

For  unto  those  that  are  proved  by  temptations,  heav- 
enly comfort  is  promised  "  He  that  shall  overcome," 
saith  He,  "  I  will  give  him  to  eat  of  the  tree  of  life."t 

8.  But  divine  consolation  is  given,  that  a  man  may 
be  bolder  to  bear  adversities. 

There  followeth  also  temptation,  lest  he  should  wax 
proud  of  any  good. 

The  devil  sleepeth  not,|  neither  is  the  flesh  as  yet 
dead ;  therefore  cease  not  to  prepare  thyself  to  the 
battle ;  for  on  thy  right  hand  and  on  thy  left  are  ene- 
mies who  never  rest. 

•  Luke  ix.  [23  ]  t  Rer.  U.  [7.]  1 1  Pet.  r.  [8.1 


OF  ORATITJJDE  FOR  THE  GRACE  OF  GOD.  101 

CHAPTER  X 

OF  GRATITUDE  FOR  THE  GRACE  OF  GOD. 

Why  seekest  thou  rest,  since  thou  art  born  to  la- 
bor ?* 

Dispose  thyself  to  patience,  rather  than  to  comfort, 
and  to  the  bearing  of  the  cross,  rather  than  to  glad- 
ness.t 

What  secular  person  is  there  that  would  not  wil- 
lingly receive  spiritual  joy  and  comfort,  if  he  could  al- 
ways have  it  1 

For  spiritual  comforts  exceed  all  the  delights  of  the 
world  and  pleasures  of  the  flesh. 

For  all  worldly  delights  are  either  vain  or  unclean  ; 
but  spiritual  delights  are  only  pleasant  and  honest, 
sprung  from  virtue,  and  infused  by  God  into  pure 
minds. 

But  no  man  can  always  enjoy  these  divine  comforts 
according  to  his  desire  ;  for  the  time  of  temptation  is 
not  long  away. 

2.  But  false  freedom  of  mind,  and  great  confidence 
of  ourselves,  is  very  contrary  to  heavenly  visitations. 

God  doth  well  for  us  in  giving  the  grace  of  comfort ; 
but  man  doth  evil  in  not  returning  all  again  unto  God 
with  thanksgiving. 

And  therefore  the  gifts  of  grace  can  not  flow  in  us, 
because  we  are  unthankful  to  the  Giver,  and  return 
them  not  wholly  to  the  head-fountain  .J 

*  Job  T.  [7.]  t  Luke  liv.  [27.]      t  Ecclus.  i.  [5.] 

9* 


102    OP  GRATITUDE  FOR  THE  GRACE  OF  GOD. 

For  gi'ace  ever  attendeih  him  that  is  duly  thankful ; 
^^nd  Xrom  thfi  proud  shall  be  taken  that  which  is  wont 
to  be  given  to  the  humble. 

3.  I  desire  not  that  consolation  that  taketh  from  me 
compunction  ;  nor  do  I  affect  that  contemplation  which 
leadeth  to  haughtiness  of  mind. 

For  all  that  is  high  is  not  holy  ;  nor  all  that  is  sweet, 
erood  ;  nor  every  desire  pure  ;  nor  is  everything  that  is 
dear  unto  us  pleasing  to  God. 

Willingly  do  I  accept  of  that  grace,  whereby  I  may 
ever  be  found  more  humble,  and  more  affected  with 
[holy]  fear,  and  may  become  more  ready  to  renounce 
myself. 

He  that  is  taught  by  the  gift  of  grace,  and  schooled 
by  the  scourge  of  the  withdrawing  thereof,  will  not 
dare  to  attribute  any  good  to  himself,  but  will  rather  ac- 
knowledge himself  poor  and  naked. 

Give  unto  God  that  which  is  God's,*  and  ascribe 
unto  thyself  that  which  is  thine  own ;  that  is,  give 
thanks  to  God  for  his  grace,  and  acknowledge  that  to 
thyself  is  to  be  attributed  nothing,  but  only  sin,  and  the 
pimishment  due  to  sin. 

4.  Set  thyself  always  in  the  lowest  place,t  and  the 
highest  shall  be  given  thee ;  for  the  highest  can  not 
stand  without  the  lowest. 

The  chiefest  saints  before  God  are  the  least  in  their 
own  judgments ;  and  the  more  glorious  they  are,  so 
much  the  humbler  within  themselves. 

Those  that  are  full  of  truth  and  heavenly  glory,  are 
not  desirous  of  vain  glory. 

*  Matt.  xxii.  [21.)  t  Luke  xiv.  ilO.] 


OP  GRATITUDE  FOR  THE  GRACE  OF  GOD.    103 

Those  that  are  firmly  settled  and  grounded  in  God, 
can  no  way  be  proud. 

And  they  that  ascribe  all  unto  God,  what  good  so- 
ever they  have  received,  seek  not  glory  one  of  another, 
but  wish  for  that  glory  which  is  from  God  alone  ;  and 
desire  above  all  things  to  praise  God  in  himself,  and  in 
all  the  saints ;  and  are  always  tending  to  this  very 
thing. 

5.  Be  therefore  thankfid  for  the  least  gift,  so  shalt 
thou  be  meet  to  receive  greater. 

Let  the  least  be  unto  thee  even  as  the  greatest,  and 
the  most  contemptible  gift  as  of  especial  value. 

If  thou  consider  the  worth  of  the  Giver,  no  gift  will 
seem  little,  or  of  too  mean  esteem.  For  that  can  not 
be  little  which  is  given  by  the  Most  High  God. 

Yea,  if  he  should  give  punishment  and  stripes,  it 
ought  to  be  matter  of  thankfulness ;  because  he  doih  it 
always  for  our  welfare,  whatsoever  he  permittelh  to 
happen  unto  us. 

He  that  desireth  to  keep  the  grace  of  God,  let  him 
be  thankful  for  grace  given,  and  patient  for  the  taking 
away  thereof;  let  him  pray  that  it  may  return;  let  him 
be  cautious  and  humble,  lest  he  lose  it. 


104   THAT  THE  LOVERS  OF  THE  CROSS  ARE  FEW. 

CHAPTER  XL 

HOW  FEW  ARE  THE  LOVERS  OF  THE  CROSS  OF  JESUS. 

Jesus  hath  now  many  lovers  of  his  heavenly  king- 
dom, but  few  bearers  of  his  cross. 

He  hath  many  desirous  of  comfort,  but  few  of  tribu- 
lation. 

He  findeth  many  companions  of  his  table,  but  few 
of  his  abstinence. 

All  desire  to  rejoice  with  him,  few  are  willing  to  en- 
dure anything  for  him,  or  with  him. 

Many  follow  Jesus  unto  the  breaking  of  bread ;  but 
few  to  the  drinking  of  the  cup  of  his  passion.* 

Many  reverence  his  miracles,  few  follow  the  igno- 
miny of  his  cross. 

Many  love  Jesus  so  long  as  adversities  happen  not. 

Many  praise  and  bless  him,  so  long  as  they  receive 
any  consolations  from  him. 

But  if  Jesus  hide  himself,  and  leave  them  but  a  lit- 
tle while,  they  fall  either  into  complaining,  or  into  too 
much  dejection  of  mind. 

2.  But  they  who  love  Jesus  for  the  sake  of  Jesus, 
and  not  for  some  special  comfort  of  their  own,  bless 
him  in  all  tribulation  and  anguish  of  heart,  as  well  as 
in  the  state  of  highest  comfort 

And  although  he  should  never  be  willing  to. give 
them  comfort,  they  notwithstanding  would  ever  praise 
him,  and  wish  to  be  always  giving  thanks. 

*Lukeix.  [14.]xjui  [41-42.] 


THAT  THE  LOVERS  OF  THE  CROSS  ARE  FEW.   105 

3.  O,  how  powerful  is  the.pure  love  of  Jesus,  which 
is  mixed  with  no  self-interest,  or  self-love ' 

Are  not  all  those  to  be  called  mercenary,  who  are 
ever  seeking  consolations  ? 

Do  they  not  show  themselves  to  be  rather  lovers  of 
themselves  than  of  Christ,  who  are  always  thinking  of 
their  own  profit  and  advantage  1* 

Where  shall  one  be  found  who  is  willing  to  serve 
God  for  naught  ? 

4.  Rarely  is  any  one  found  so  spiritual  as  to  be  stript 
of  [the  love  of]  all  [earthly]  tlnngs. 

For  where  is  any  man  to  be  found  that  is  indeed 
poor  in  spirit,  and  free  from  all  [affection  of]  creatures  ? 
"  From  afar,  yea,  from  the  ends  of  the  earth,  is  his 
value. -'t 

If  a  man  should  give  all  his  substance,  yet  it  is 
nothing. 

And  if  he  should  practise  great  repentance,  still  it  is 
little. 

And  if  he  should  attain  to  all  knowledge,  he  is  still 
afar  off. 

And  if  he  should  be  of  great  virtue,  and  of  very  fer- 
vent devotion,  yet  there  is  much  wanting ;  especially, 
one  thing,  which  is  most  necessary  for  him. 

What  is  that  ?  That  leaving  all,  he  forsake  himself, 
and  go  wholly  from  himself,^:  and  retain  nothing  out  ot 
self-love  ? 

Ani  when  he  hath  done  all  that  is  to  be  done,  so 
far  as  he  knoweth,  let  him  think  that  he  hath  done 
nothing. 

*  Phil.  ii.  [21.]    t  Prov.  xxxi.  [10  Latin  version.]       I  Matt.  xvi.  [34.] 


106  OF  THE  HIGHWAY  OF  THE  HOLY  CROSS. 

5.  Let  him  not  weigh  that  much,  which  might  be 
much  esteemed ;  but  let  him  affirm  himself  to  be  in 
truth  an  unprofitable  serv^ant,  as  the  Truth  himself  saiih, 
"  When  you  shall  have  done  all  things  that  are  com- 
manded you,  say,  we  are  unprofitable  servants."* 

Then  may  he  be  truly  poor  and  naked  in  spirit,  and 
say  with  the  }»rophet,  "  I  am  alone  and  poor."t 

Yet  no  man  richer  than  he,  no  man  more  powerful, 
no  man  more  free  :  for  he  can  leave  himself  and  all 
things,  and  set  himself  in  the  lowest  place 


CHAPTER  XII. 

OF  THE  king's   HIGHWAY  OF  THE  HOLY  CROSS 

Unto  many  this  seemelh  a  hard  speech,  "  Deny 
thyself,  take  up  thy  cross,  and  follow  jEsus."t 

But  much  harder  will  it  be  to  hear  that  last  word, 
"  Depart  from  me,  ye  cursed,  into  everlasting  fire."|| 

For  they  who  now  willingly  hear  and  follow  the  word 
of  the  cross,  shall  not  then  fear^  to  hear  the  sentence 
of  everlasting  damnation. 

This  sign  of  the  cross  shall  be  in  the  heaven,  when 
the  Lord  shall  come  to  judgment. 

Then  all  the  servants  of  the  cross,  who  in  their  life- 
time conformed  themselves  unto  Christ  crucified,  shall 
draw  near  unto  Christ  the  Judge  whh  great  confidence. 

2.  Why  therefore  fearest  thou  to  take  up  the  cross 
which  leadelh  thee  to  a  kingdom  ? 

•  Luke  xvii.  [10.]  t  Psalm  xxv.  [16.]  i  Matt   rd.  [J4  J 

I  Matt.  XXV  [41.]  ♦  Psalm  cxii.  (7.J 


OF  THE  HIGHWAY  OF  THE  HOLY  CROSS.  107 

In  the  cross  is  salvation,  in  the  cross  is  life,  in  the 
cross  is  protection  against  our  enemies,  in  the  cross  is 
infusion  of  heavenly  sweetness,  in  the  cross  is  strength 
of  mind,  in  the  cross  is  joy  of  spirit,  in  the  cross  is  the 
height  of  virtue,  in  the  cross  the  perfection  of  sanctity. 

'J'here  is  no  salvation  of  the  soul,  nor  hope  of  ever- 
lasting life,  but  in  the  cross. 

Take  up  therefore  thy  cross  and  follow  Jesus,*  and 
thon  shalt  go  into  life  everlasting.  He  went  before, 
bearing  his  cross,t  and  died  for  thee  on  the  cross,  that 
thou  mayest  also  bear  thy  cross  and  desire  to  die  on 
the  cross  [with  him]. 

For  if  thou  be  dead  with  him,  thou  shalt  also  live 
with  him.  And  if  thou  be  his  companion  in  pain,  thou 
shalt  be  partaker  with  him  also  in  glory.J 

3.  Behold!  in  the  cross  all  doth  consist,  and  all  lieth 
in  our  dying  [thereon] ;  for  there  is  no  other  way  unto 
life,  and  unto  true  inward  peace,  but  the  way  of  the 
holy  cross,  and  of  daily  mortification. 

Go  where  thou  wilt,  seek  whatsoever  thou  wilt,  thou 
shalt  not  find  a  higher  way  above,  nor  a  safer  way  be- 
low, than  the  way  of  the  holy  cross. 

Dispose  and  order  all  things  according  to  thy  will 
an  1  judgmci.  ;  yet  thou  shalt  ever  find,  that  of  neces- 
sity thou  must  suffer  somewhat,  either  willingly,  or 
against  thy  will,  and  so  thou  shalt  ever  find  the  cross. 

For  either  thou  shalt  feel  pain  in  thy  body,  or  in  tliy 
soul  thou  shalt  suffer  tribulation  of  spirit. 

4.  Sometimes  thou  shalt  be  forsaken  of  God,  some- 
limes  thou  shalt  be  troubled  by  thy  neighbors ;   and, 

♦  Luke  xiv  [27.]  t  John  xix.  tl7.J  2  Cor.  i.  [5.3 


108  OF  THE  HIGHWAY  OF  THE  HOLY  CROSS. 

what  is  more,  oftentimes  thou  shalt  be  wearisome  to 
thyself. 

Neither  canst  thou  be  delivered  or  eased  by  any 
remedy  or  comfort :  but  so  long  as  it  pleaseth  Gfod, 
thou  oughtest  to  bear  it. 

For  God  will  have  thee  learn  to  suffer  tribulation 
without  comfort,  and  that  thou  subject  thyself  wholly  to 
him,  and  by  tribulation  become  more  humble. 

No  man  hath  so  cordial  a  feeling  of  the  passion  of 
Christ,  as  he  who  hath  suffered  the  like  himself. 

The  cross  therefore  is  always  ready,  and  everywhere 
waits  for  thee. 

Thou  canst  not  escape  it  whithersoever  thou  runnest ; 
for  wheresoever  thou  goest,  thou  carriest  thyself  with 
thee,  and  shalt  ever  find  thyself. 

Both  above  and  below,  without  and  within,  which 
way  soever  thou  dost  turn  thee,  everywhere  thou  shalt 
find  the  cross ;  and  ever)*where  of  necessity  thou 
must  hold  fast  patience,  if  thou  wilt  have  inward  peace, 
and  enjoy  an  everlasting  crown. 

5.  If  thou  bear  the  cross  cheerfully,  it  will  bear 
thee,  and  lead  thee  to  the  desired  end,  namely,  where 
there  shall  be  an  end  of  suffering,  though  here  there 
shall  not  be. 

If  thou  bear  it  unwillingly,  thou  makest  for  thyself  a 
[new]  burden,  and  increasest  thy  load,  and  yet  notwith- 
standing thou  must  bear  it. 

If  thou  cast  away  one  cross,  without  doubt  thou 
shalt  find  another,  and  that  perhaps  a  more  hea\y 
one. 

6.  Thinkest  thou  to  escape  that  which  no  mortal  man 


OF  THE  HIGHWAY  OF  THE  HOLY  CROSS.  109 

could  ever  avoid  ?     Which  of  the  saints  in  the  world 
was  vtrithout  crosses  and  tribulation  ? 

For  not  even  our  Lord  Jesus  Christ  was  ever  one 
hour  without  the  anguish  of  his  passion,  so  long  as  he 
lived.  "  Christ,"  saith  he,  "  must  needs  suffer,  and  rise 
again  from  the  dead,  and  so  enter  into  his  glory."* 
And  liow  dost  thou  seek  any  other  way  than  this  royal 
way,  which  is  the  way  of  the  holy  cross  ? 

7.  Christ's  whole  life  was  a  cross  and  martyrdom ; 
and  dost  thou  seek  rest  and  joy  for  thyself  ? 

Thou  art  deceived,  thou  art  deceived,  if  thou  seek 
any  other  thing  than  to  suffer  tribulations  ;  for  this 
whole  mortal  life  is  full  of  miseries,!  and  signed  on 
every  side  with  crosses. 

And  the  higher  a  person  hath  advanced  in  the  spirit, 
80  much  the  heavier  crosses  he  oftentimes  findeth ;  be- 
cause the  grief  of  his  banishment  increases  with  his 
love  [to  God]. 

8.  Nevertheless,  this  man,  though  so  many  ways  af- 
flicted, is  not  without  refreshing  comfort,  for  that  he 
perceiveth  very  much  benefit  to  accrue  unto  him  by  the 
bearing  of  his  own  cross. 

For  whilst  he  willingly  putteth  himself  under  it, 
all  the  burden  of  tribulation  is  turned  into  the  confi- 
dence of  divine  comfort. 

And  the  more  the  flesh  is  wasted  by  aflliction,  so 
much  the  more  is  the  spirit  strengthened  by  inward 
grace. 

And  sometimes  he  is  so  comforted  with  the  desire 
of  tribulation  and  adversity,  for  the  love  of  conformity 

♦  Luke  ixiv  [26.]  f  Job  vli.  [1.] 

10 


110  OF  THE   HIGHWAY  OF  THE   HOLI    CROSS. 

to  the  cross  of  Christ,  that  he  would  not  wish  to  be  with- 
out grief  and  tribulation  ;*  because  he  believes  that  he 
shall  be  unto  God  so  much  the  more  acceptable,  the  more 
and  the  more  grievous  things  he  can  suffer  for  him. 

This  is  not  tlie  power  of  man,  but  it  is  the  grace  of 
Clirist,  wliich  can  and  doth  so  much  in  frail  flesh ;  so 
that  what  naturally  it  always  abhors  and  flees  *rom, 
that,  by  fervor  of  spirit,  it  encounters  and  loves. 

9.  It  is  not  according  to  man's- inclination  to  bear  the 
cross,  to  love  the  cross,  to  chastise  the  body,  and  bring 
it  into  subjection,  to  flee  honors,  willingly  to  suffer  con- 
tumelies, to  despise  himself  and  to  wish  to  be  despised, 
to  endure  all  adversities  and  damages,  and  to  desire  no 
prosperity  in  this  tv^orld. 

If  thou  look  to  thyself,  thou  shalt  be  able  of  thyself 
to  accomplish  nothing  of  this  kind.f 

But  if  thou  trust  in  the  Lord,  fortitude  shall  be  given 
thee  from  heaven,  and  the  world  and  the  flesh  shall  be 
made  subject  to  thy  command. 

Neither  shalt  thou  fear  thy  enemy  the  devil,  if  thou 
be  armed  with  faith,  and  signed  with  the  cross  of  Clirist. 

10.  Set  thyself,  therefore,  like  a  good  and  faithlul 
servant  of  Christ,  to  bear  manfully  the  cross  of  thy  Lord, 
who  was  crucified  for  thee  out  of  love. 

Prepare  thyself  to  bear  many  adversities  and  divers 
kinds  of  troubles  in  this  miserable  life;  for  so  it  will 
be  with  thee,  wheresoever  thou  art,  and  so  surely  thou 
shalt  find  it,  wheresoever  thou  hide  thyself. 

So  it  must  be ;  nor  is  there  any  remc  dy  or  means  to  escape 
fr^ra  tribulation  and  sorrow,  but  on.'y  to  endure  thyself. 

♦  2  Cor.  iv.  [16.]  xi.  £23-30.]  t  2  Cor.  ili.  15.) 


OF  THE  HIGHWAY  OF  THE   HOLY  CROSS.  Ill 

Drink  of  the  Lord's  cup*  heartily,  if  thou  desire  to  be  his 
friend,  and  to  have  part  with  him.  As  for  comforts,  leave 
them  to  God  ;  let  him  do  therein  as  shall  best  please  him. 

But  do  thou  set  thyself  to  suffer  tribulations,  and  ac- 
count them  the  greatest  comforts ;  for  the  sufferings  of  this 
present  lime,  although  thou  alone  couldest  suffei  'hem 
all,  can  not  worthily  deserve  the  glory  which  is  to  come. 

1 1 .  When  thou  shalt  come  to  this  estate,  that  tribu- 
lation! shall  seem  sweet,  and  thou  shalt  relish  it  for 
Christ's  sake ;  then  think  it  to  be  well  with  thee,  for 
thou  hast  found  a  paradise  upon  earth. 

As  long  as  it  is  grievous  to  thee  to  suffer,  and  that  thou 
desirest  to  flee  it,  so  long  shalt  thou  be  ill  at  ease,  and  the 
desire  of  flying  tribulation  will  follow  thee  everywhere. 

12.  If  thou  dost  set  thyself  to  that  thou  oughtest, 
namely,  to  suffering,  and  to  death,  it  will  quickly  be 
better  with  thee,  and  thou  shalt  find  peace. 

Although  thou  shouldest  have  been  rapt  even  unto  the 
third  heaven  with  Paul,|  thou  art  not  for  this  secured  that 
thou  shalt  suffer  no  adversity.  "  I  will  show  him,"  saith 
Jesus,  "  how  great  things  he  must  suffer  for  my  name."i| 

It  remaineth,  therefore,  that  thou  suffer,  if  it  please 
thee  to  love  Jesus,  and  to  serve  him  perpetually. 

13.  0  that  thou  wert  worthy  to  suffer  something  for 
the  name  of  Jesus  !§  How  great  glory  would  remain 
unto  thyself;  what  joy  would  arise  to  all  God's  saints; 
how  great  edification  also  to  thy  neighbor ! 

For  all  men  recommend  patience  ;  few,  however, 
they  are,  who  are  willing  to  suffer. 

■*  Matt.  XX.  [23.]— John  xviii.  [11.]       t  Rom.  v.  [3.]— Gal.  vi.  [14.] 
t  a  Cor.  xii.  [4.]  D  Acts  ix.  tJ6.J  ^  Act«  v.  [4.] 


113  OF  THE  HIGHWAY  OF  THE  HOLY  CROSS. 

With  great  reason  oughtest  thou  cheerfully  to  suffer 
some  little  for  Christ's  sake ;  since  many  suffer  more 
grievous  things  for  the  world. 

14.  Know  for  certain  that  thou  oughtest  to  lead  a 
dying  life.*  And  the  more  any  man  dieth  to  himself, 
so  much  the  more  doth  he  begin  to  live  unto  God. 

No  man  is  fit  to  comprehend  things  heavenly  unless  he 
submit  himself  to  the  bearing  adversities  for  Christ's  sake. 

Nothing  is  more  acceptable  to  God,  nothing  more 
wholesome  to  thee  in  this  world,  than  to  suffer  cheer- 
fully for  Christ. 

And  if  thou  couldest  choose  thou  oughtest  rather  to  wish 
to  suffer  adversities  for  Christ,  than  to  be  refreshed  with 
many  consolations  ^  because  thou  wouldest  thus  be  more 
like  unto  Christ,  and  more  conformable  to  all  the  saints. 

For  our  worthiness,  and  the  proficiency  of  our  spir- 
itual estate,  consisteth  not  in  many  sweetnesses  and 
comforts ;  but  rather  in  thoroughly  enduring  great  af- 
flictions and  tribulations. 

15.  If  there  had  been  any  better  thing,  and  more 
profitable  to  the  health  of  man,  than  suffering,  surely 
Christ  would  have  showed  it  by  word  and  example. 

For  both  the  disciples  that  followed  him,  and  also  all 
who  desire  to  follow  him,  he  plainly  exhorteth  to  the 
bearing  of  the  cross,  and  saith,  "  If  any  will  come  after 
me,  let  him  deny  himself  and  take  up  his  cross,  and 
follow  me."t 

So  that  when  we  have  thoroughly  read  and  searched 
all, let  this  be  the  final  conclusion,  "that  through  many 
tribulations  we  must  enter  into  the  kingdom  of  God."J 

♦  Pialm  iliv.  [22.]  t  Luke  ix.  123.]  t  Acts  ilv.  [22.] 


THE-  THIRD  BOOK. 

OF  INTERNAL  CONSOLATION 

CHAPTER  I. 
OF  Christ's  speaking  inwardly  to  the  faithful 

SOUL. 

"  I  will  hearken  what  the  Lord  God  will  speak  in 
me."* 

Blessed  is  the  soul  which  heareth  the  Lord  speaking 
within  her,t  and  receiveth  from  his  mouth  the  word  of 
consolation. 

Blessed  are  the  ears  that  gladly  receive  the  pulses 
of  the  divine  whisper ,J  and  give  no  heed  to  the  many- 
whisperings  of  this  world. 

Blessed  indeed  are  those  ears  which  hearken  not  to 
the  voice  which  is  sounding  without,  but  unto  the  truth 
teaching  inwardly. 

Blessed  are  the  eyes  which  are  shut  to  outward 
things,  but  intent  on  things  internal. 

*  Fialm  lixxv.  [8.]  1 1  Sam.  iii.  [9.)  t  Matt.  xiil.  [16, 17.] 

10* 


114  OF  CHRIST    SPEAKING   INWARDLY. 

Blessed  are  they  that  enter  far  into  things  internal, 
and  endeavor  to  prepare  themselves  more  and  more,  by 
daily  exercises,  for  the  receiving  of  heavenly  secrets. 

Blessed  are  they  who  are  glad  to  have  time  to  spare 
for  God,  and  shake  off  all  worldly  impediments. 

2.  Consider  these  things,  0  my  soul,  and  shut  up 
the  door  of  thy  sensual  desires,  that  thou  mayest  hear 
what  the  Lord  thy  God  shall  speak  in  thee.* 

Thus  saith  thy  Beloved :  "  I  am  thy  salvation, f  thy 
peace,  and  thy  life :  keep  thyself  with  me,  and  thou 
shalt  find  peace. 

Let  go  all  transitory  things,  and  seek  those  that  be 
everlasting. 

What  are  all  temporal  things  but  seducing  snares  ? 
and  what  can  all  creatures  avail  thee,  if  thou  be  for- 
saken by  the  Creator  ? 

Bid  farewell  therefore  to  all  things  else,  and  labor  to 
please  thy  Creator,  and  to  be  faithful  unto  him,  that  so 
thou  mayest  be  able  to  attain  unto  the  true  happiness. 

•  Psalm  Ixxxv  [8.)  t  Pialm  xxxv  [3.  J 


OF  THE  TRUTH   SPEAKING   INWARDLY.  115 


CHAPTER  II. 

THAT  THE  TRUTH  SPEAKETH  INWARDLY  WITHOUT  NOISE 
OF  WORDS. 

Speak,  0  Lord,  for  thy  servant  heareth.* 

I  am  thy  servant,  grant  me  understanding,  that  I 
may  know  thy  testimonies.! 

Incline  my  heart  to  the  words  of  thy  mouth :  let  thy 
speech  distil  as  the  dew. 

The  children  of  Israel  in  times  past  said  unto  Moses, 
"  Speak  thou  unto  us,  and  we  will  hear :  let  not  the 
Lord  speak  unto  us,  lest  we  die."J 

Not  so,  Lord,  not  so,  I  beseech  thee :  but  rather 
with  the  prophet  Samuel,  I  humbly  and  earnestly  en- 
treat, "  Speak,  Lord,  for  thy  servant  heareth." 

Let  not  Moses  speak  unto  me,  nor  any  of  the  proph- 
ets, but  rather  do  thou  speak,  0  Lord  God,  the  Inspirer 
and  Enlightener  of  all  the  prophets ;  for  thou  alone 
without  them  canst  perfectly  instruct  me,  but  they 
without  thee  can  profit  nothing. 

2.  They  indeed  may  sound  forth  words,  but  they 
can  not  give  the  Spirit. 

Most  beautifully  do  they  speak,  but  if  thou  be  silent, 
they  inflame  not  the  heart. 

They  teach  the  letter,  but  thou  openest  the  sense : 
they  bring  forth  mysteries,  but  thou  unlockest  the 
meaning  of  sealed  things. 

•  1  Sam.  iii.  r9-1  t  Psalm  cxix.  [125.]  t  Exod.  xx.  [19.] 


116  OF  THE  TRUTH   SPEAKING    INWARDLY. 

They  declare  thy  commandments,  but  thou  helpest 
us  to  fulfil  them. 

They  point  out  the  way,  but  thou  givest  strength  to 
walk  in  it. 

What  they  can  do  is  only  without,  but  thou  instruct- 
est  and  eidightenest  the  heart. 

They  water  outwardly,  but  thou  givest  fmitfulness. 

They  cry  aloud  in  words,  but  thou  impartest  under- 
standing to  the  hearing. 

3.  Let  not  Moses  therefore  speak  unto  me,  but  thou 
0  Lord  my  God,  the  everlasting  truth ;  lest  I  die,  and 
prove  unfruitful,  if  I  be  only  warned  outwardly,  and 
not  inflamed  within. 

Lest  it  turn  to  my  condemnation, — the  word  heard 
and  not  fulfilled,  known  and  not  loved,  believed  and 
not  observed. 

Speak  therefore,  Lord,  for  thy  servant  heareth ;  for 
thou  hast  the  words  of  eternal  life.* 

Speak  thou  unto  me,  to  the  comfort,  however  im- 
perfect, of  my  soul,  and  to  the  amendment  of  my 
whole  life,  and  to  thy  praise,  and  glory,  and  honor, 
everlasting. 

♦  John  vi.  [68.J 


OF  HEARING  OOD's  WORDS    WITH  HUMILITY.      117 


CHAPTER  III. 

THAT  THE  WORDS  OF  GOD  ARE  TO  BE  HEARD  WITH 
HUMILITY,  AND  THAT  MANY  WEIGH  THEM  NOT. 

My  son,  hear  my  Words,  words  of  greatest  sweet- 
ness, surpassing  all  the  knowledge  of  the  philosophers 
and  wise  men  of  this  world. 

"  My  words  are  spirii  and  life,"*  and  not  to  be 
weighed  by  the  understanding  of  man. 

They  are  not  to  be  drawn  forth  for  vain  approbation, 
but  to  be  heard  in  silence,  and  to  be  received  with  all 
humility  and  great  affection. 

And  I  said,  "  Blessed  is  the  man  whom  thou  shalt 
instruct,  0  Lord,  and  shalt  teach  out  of  thy  law,  that 
thou  mayest  give  him  rest  from  the  evil  days,t  and  that 
he  be  not  desolate  upon  earth." 

2.  "  I  taught  the  prophets  from  the  beginning,"! 
saith  the  Lord,  "  and  cease  not,  even  to  this  day,  to 
speak  to  all ;  but  many  are  hardened,  and  deaf  to  my 
voice." 

The  generality  of  persons  do  more  willingly  listen 
to  the  world  than  to  God ;  and  sooner  follow  the  desires 
of  their  own  flesh,  than  God's  good  pleasure. 

The  world  promiseth  things  temporal  and  mean,  and 
is  sensed  with  great  eagerness :  I  promise  things  most 

*  John  vi.  [63.]  t  Psalm  iciv.  [12,  13.]  J  Heb.  i.  [1.] 


118     OF  HEARING  GOD's   WORD&    WITH  HUMILITY. 

high  and  eternal,  and  yet  the  hearts  of  men  are  nothing 
moved  therewith. 

Who  in  all  things  serveth  and  obeyeth  me  with  so 
gfMit  care  as  the  world  and  its  lords  are  served  withal  ? 
"Be  ashamed,  0  Sidon,  saith  the  sea."*  And  if  thou 
ask  the  cause,  hear  wherefore. 

For  a  small  income,  a  long  journey  is  undertaken ; 
for  everlasting  life,  many  will  scarce  once  lift  a  foot  from 
the  ground. 

The  most  pitiful  reward  is  sought  after ;  for  a  single 
bit  of  money  sometimes  there  is  shameful  contention ; 
for  a  vain  matter  and  slight  promise,  men  fear  not  to 
toil  day  and  night 

3.  But,  alas !  for  an  unchangeable  good,  for  an  in- 
estimable reward,  for  the  highest  honor,  and  glorj' 
without  end,  they  grudge  even  the  least  fatigue. 

Be  ashamed,  therefore,  thou  slothful  and  complaining 
servant,  that  they  are  found  to  be  more  ready  to  de- 
struction than  thou  to  life. 

They  rejoice  more  in  vanity  than  thou  dost  in  the 
truth. 

Sometimes,  indeed,  they  are  frustrated  of  their  hope ; 
but  My  promise  deceiveth  none,t  nor  sendeth  him 
away  empty  that  trusteth  in  Me. 

What  I  have  promised,  I  will  give ;  what  I  have 
said  I  will  fulfil,  if  only  any  man  remain  faithful  in  My 
love  even  to  the  end. 

I  am  the  Rewarder  of  all  good  men,J  and  the  strong 
Approver  of  all  who  are  devoted  to  me. 

♦  Isaiah  xxiii.  [4.)  t  Rom.  1.  [10.]— Matt.  xxiv.  [25.] 

t  Rer.  ii.  [23.]— Matt.  v.  [C]  xxv.  [21.] 


OF  HEARING   GOD's  WORDS    WITH  HUMILITY.      119 

4.  Write  thou  My  words  in  thy  heart,  and  meditate 
diligently  on  them ;  for  in  time  of  temptation  they  will 
be  very  needful  for  thee. 

What  thou  understandest  not  when  thou  readest, 
thou  shalt  know  in  the  day  of  visitation. 

In  two  several  ways  I  am  wont  to  visit  Mine  elect, 
namely  with  temptation  and  with  consolation.  j 

And   I  daily  read  two  lessons  to  them,  one  in  re-  j 
proving  their  vices,  another  in  exhorting  them  to  the 
increase  of  their  virtues. 

He  that  hath  My  words  and  despiseth  them,  hath 
One  that  shall  judge  him  at  the  last  day. 

5.  A  prayer  to  implore  the  grace  of  devotion. 

0  Lord,  my  God!  thou  art  to  me  whatsoever  is 
good.  And  who  am  I,  that  I  should  dare  speak  to 
thee  ?*  I  am  thy  poorest,  meanest  servant,  and  a  most 
vile  worm,  much  more  poor  and  contemptible  than  I 
can  or  dare  express. 

Yet  do  thou  remember  me,  0  Lord,  because  I  am 
nothing,  I  have  nothing,  I  can  do  nolliing. 

Thou  alone  art  good,  just,  and  holy  ;  thou  canst  do 
all  things,  thou  accomplishest  all  things,  thou  lillest  all 
things,  only  the  sinner  thou  leaA^est  empty. 

Remember  thy  mercies,  and  fill  my  heart  with  thy 
grace,  thou  who  wilt  not  that  thy  works  should  be  void 
and  in  vain. 

6.  How  can  I  bear  up  myself  in  this  miserable  life, 
unless  thou  strengthen  me  with  thy  mercy  and  grace  ? 

Turn   not  thy  face   away  from  mo  ;t  delay  not  thy 

•  Cen.  xviii.  [27.3—1  Sam.  xviii.  [18,  23.]  f  Pstlm  Liix.  [17.] 


120  OF  WALKING  IN  TRUTH  AND  HUMILITY. 

visitation  ;  withdraw  not  thy  consolation,  lest  my  soul 
become  as  a  thirsty  land  unto  thee. 

Teach  me,  0  Lord,  to  do  thy  will  ;*  teach  me  to 
live  worthily  and  humbly  in  thy  sight ;  for  thou  art  my 
wisdom,  thou  dost  tmly  know  me,  and  didst  know  me 
before  the  world  was  made,  and  before  I  was  bom  in 
he  world. 


CHAPTER  IV. 

THAT  WE  OUGHT  TO  LIVE  IN  TRUTH  AND  HUMILITY 
BEFORK    GOD. 

My  son,  walk  thou  before  Me  in  truth,  and  ever  seek 
me  in  simplicity  of  thy  heart.f 

He  that  walketh  before  me  in  truth,  shall  be  de- 
fended from  evil  incursions,  and  the  truth  shall  set  him| 
free  from  seducers,  and  from  the  slanders  of  unjust 
men. 

If  the  truth  shall  have  made  thee  free,  thou  shalt  be 
free  indeed,  and  shalt  not  care  for  the  vain  words  of 
men. 

0  Lord,  it  is  true.  According  as  thou  saidst,  so  I 
beseech  thee,  let  it  be  with  me  ;  let  thy  truth  teach  me, 
guard  me,  and  preserve  me  safe  to  the  end. 

Let  it  set  me  free  from  all  evil  affection  and  inordi- 
nate love  ;  and  I  shall  walk  with  thee  in  great  liberty 
of  heart. 

2.  I  will  teach  thee  (saith  the  Truth)  those  things 
which  are  right  and  pleasing  in  my  sight. 

•PialmcxUil.  [10.]    t  Gen.  xvii.  [1.]- Wisd.  i  [1.]     J  John  vlii.  [32.) 


OF  WALKING  IN  TRUTH  AND  HUMILITY.  121 

Reflect  on  thy  sins  with  great  displeasure  and  grief, 
and  never  esteem  thyself  anything  for  any  good  works. 

In  truth  thou  art  a  sinner ;  thou  art  subject  to  and 
encumbered  with  many  passions.  Of  thyself  thou  al- 
ways tendest  to  nothing  ;  speedily  art  thou  cast  down, 
speedily  overcome,  speedily  disordered,  speedily  dis- 
solved. 

Thou  hast  nothing  whereof  thou  canst  glory,*  but 
many  things  for  which  thou  oughtest  to  account  thyself 
vile  ;  for  thou  art  much  weaker  than  thou  art  able  to 
comprehend. 

3.  And  therefore  let  nothing  seem  much  unto  thee 
whatsoever  thou  doest. 

Let  nothing  seem  great,  nothing  precious  and  won- 
derful, nothing  worthy  of  estimation,  nothing  high, 
nothing  truly  commendable  and  to  be  desired,  but  that 
alone  which  is  eternal. 

Let  the  eternal  truth  be  above  all  things  pleasing  to 
thee.  Let  thy  own  extreme  un worthiness  be  always 
displeasing  to  thee. 

Fear  nothing,  blame  nothing,  flee  nothing,  so  much 
as  thy  vices  and  sins  ;  which  ought  to  be  more  unpleas- 
ing  to  thee  than  any  losses  whatsoever  of  things 
earthly. 

Some  walk  not  sincerely  in  My  sight,!  but  led  by  a 
certain  curiosity  and  pride,  wish  to  know  my  secrets, 
and  to  understand  the  high  things  of  God,  neglecting 
themselves  and  their  own  salvation. 

These  oftentimes,  when  I  resist  them,  for  their  pride 
and  curiosity  do  fall  into  great  temptations  and  sins. 

♦  1  Cor.  Iv.  [7.1  t  Ecclus.  iu.  [21-23.]— 2  Cor.  ii.  [17.] 

11 


122  OF  THE  EFFECT  OF  DIVINE  LOVE. 

4.  Fear  thou  the  judgments  of  God,  and  dread  the 
wralh  of  the  Almighty.  Do  not  however  dfscuss  the 
works  of  the  Most  High,  but  search  diligently  thine 
own  iniquities,  in  how  great  things  thou  hast  offended, 
and  how  many  good  things  thou  hast  neglected. 

Some  carry  their  devotion  only  in  books,  some  in 
pictures,  some  in  outward  signs  and  figures. 

Some  have  Me  in  their  mouths,  but  little  in  their 
hearts.* 

Others  there  are  who,  being  illuminated  in  their  un- 
derstandings, and  purged  in  their  affection,  do  always 
breathe  after  things  eternal,  are  unwilling  to  hear  of  the 
things  of  this  world,  and  do  serve  the  necessities  of 
nature  with  grief;  and  these  perceive  what  the  Spirit 
of  Truth  speaketh  in  them.f 

For  he  teacheth  them  to  despise  earthly,  and  to  love 
heavenly  things ;  to  neglect  the  world,  and  to  desire 
heaven  all  the  day  and  night.J 

CHAPTER  V. 

OF  THE  WONDERFUL  EFFECT  OF  DIVINE  LOVE. 

I  PRAISE  thee,  0  Heavenly  Father,  Father  of  my 
Lord  Jesus  Christ,  for  that  thou  hast  vouchsafed  to  re- 
member me  a  poor  creature. 

0  Father  of  mercies  and  God  of  all  comfort,!]  thanks 
be  unto  thee,  who  sometimes  with  thy  comfort  refresh* 
est  me,  unworthy  as  I  am  of  all  comfort. 

1  will  alwa/s  bless  and  glorify  thee,  with  thy  only- 

*  Isaiah  xjux.  [13.]    t  Psaim  xxv.  [5.]    t  P»alin  i.  [«.]     I  2  Cor.  L  [S.] 


OF  THE  EFFECT  OF  DIVINE  LOVE.  123 

begotten  Son,  and  the  Holy  Ghost,  the  Comforter,  for 
ever  and  ever. 

Ah,  Lord  God,  thou  Holy  Lover  of  my  soul,  when 
thou  comest  into  my  heart,  all  that  is  within  me  shall 
rejoice. 

Thou  art  my  glory,  and  the  exultation  of  my  heart ; 
thou  art  my  hope  and  refuge  in  the  day  of  my  trouble.* 

2.  But  because  I  am  as  yet  weak  in  love,  and  im- 
perfect in  virtue,  I  have  need  to  be  strengthened  and 
comforted  by  thee ;  visit  me  therefore  often,  and  in- 
struct me  with  all  holy  discipline. 

Set  me  free  from  evil  passions,  and  heal  my  heart 
t'f  all  inordinate  affections ;  that  being  inwardly  cured 
and  thoroughly  cleansed,  I  may  be  made  fit  to  love, 
courageous  to  suffer,  steady  to  persevere. 

3.  Love  is  a  great  thing,  yea,  a  great  and  thorough 
good  ;  by  itself  it  makes  everj-lhing  that  is  heavy, 
light ;  and  it  bears  evenly  all  that  is  uneven. 

For  it  carries  a  burden  which  is  no  burden,!  and 
makes  everv'thing  that  is  bitter,  sweet  and  tasteful. 

The  noble  love  of  Jesus  impels  a  man  to  do  great 
things,  and  stirs  him  up  to  be  always  longing  for  what 
is  more  perfect. 

Love  desires  to  be  aloft,  and  will  not  be  kept  back 
by  anything  low  and  mean. 

Love  desires  to  be  free,  and  estranged  from  all 
worldly  affections,  that  so  its  inward  sight  may  not  be 
hindered ;  that  it  may  not  be  entangled  by  any  tempo- 
ral prosperity,  or  by  any  adversity  subdued. 

Nothing  is  sweeter  than  love   nothing  more   coura- 

♦  Psalm  xxxii.  [7.]  lix.  [16.]  t  Matt.  xi.  [30.] 


124  OF  THE   KFFECT  OF   DIVINE   LOVE. 

geous,  nothing  liigher,  nothing  wider,  nothhig  more 
pleasant,  nothing  fuller  nor  better  in  heaven  and  earth  : 
because  love  is  born  of  God,  and  can  not  rest  but  in 
Go4,  above  all  created  things. 

4.  He  that  loveth,  flieth,  runneth,  and  rejoiceth  ;  he 
is  free,  and  can  not  be  held  in. 

He  giveth  all  for  all,  and  hath  all  in  all ;  because  he 
resteth  in  One  highest  above  all  things,  from  whom  all 
that  is  good  flows  and  proceeds. 

He  respecteth  not  the  gifts,  but  tumeth  himself 
above  all  goods  unto  the  Giver. 

Love  oftentimes  knoweth  no  measure,  but  is  fervent 
beyond  all  measure. 

Love  feels  no  burden,  thinks  nothing  of  trouble,  at- 
tempts what  is  above  its  strength,  complains  not  of  im- 
possibility ;  for  it  thinks  all  things  lawful  for  itself,  and 
all  things  possible. 

It  is  therefore  able  to  undertake  all  things,  and  it 
completes  many  things,  and  causes  them  to  take  effect, 
where  he  who  does  not  love,  would  faint  and  lie  down. 

5.  Love  is  watchful,  and  sleeping  slumbereth  not.* 
Being  weary,  it  is  not  tired  ;  being  pressed,  is  not 

straitened  ;  being  alarmed,  is  not  confounded  ;  but  as  a 
lively  flame  and  burning  torch,  forces  its  way  upward, 
and  securely  passes  through  all. 

If  any  man  love,  he  knoweth  what  is  the  cry  of  this 
voice.  For  it  is  a  loud  cry  in  the  ears  of  God,  the  mere 
ardent  affection  of  the  soul,  when  it  saith.  My  God, 
my  Love,  thou  art  all  mine,  and  I  all  thine. 

6.  Enlarge  ♦hou  me  in  love,  that  with  the  inward 

•  Rom.  viii.  [19.) 


OF  THE  EFFECT  OF   DIVINE  LOVE.  125 

palate  of  my  heart  I  may  taste  how  sweet  it  is  to  love, 
and  to  be  dissolved,  and  [as  it  were]  to  bathe  myself  in 
thy  love. 

Let  me  be  possessed  by  love,  mounting  above  my- 
self, through  excessive  fervor  and  admiration. 

Let  me  sing  the  song  of  love,  let  me  follow  thee, 
my  Beloved,  on  high  ;  let  my  soul  spend  itself  in  thy 
praise,  rejoicing  through  love. 

Let  me  love  thee  more  than  myself,  nor  love  my- 
self but  for  thee  ;  and  in  thee  all  that  truly  love 
thee,  as  the  law  of  love  commandeth,  shining  out 
from  thyself. 

7.  Love  is  active,  sincere,  affectionate,  pleasant,  and 
amiable  ;  courageous,  patient,  faithful,  prudent,  long- 
suffering,  manly,  and  never  seeking  itself.* 

For  in  whatever  instance  a  person  seeketh  himself, 
there  he  falleth  from  love.f 

Love  is  circumspect,  humble,  and  upright ;  not  yield- 
ing to  softness  or  levity,  nor  attending  to  vain  things  ; 
but  sober,  chaste,  steady,  quiet,  and  guarded  in  all  the 
senses. 

Love  is  subject  and  obedient  to  its  superiors,  to  it- 
self mean  and  abject,  unto  God  devout  and  thankful, 
trusting  and  hoping  always  in  him,  even  then  when  God 
imparteth  no  sweetness  unto  it;  for  without  sorrow 
none  liveth  in  love. 

8.  He  that  is  not  prepared  to  suffer  all  things,  and 
to  stand  to  the  will  of  his  Beloved,  is  not  worthy  tc  be 
called  a  lover  [of  God]  4 

A  lover  ought  to  embrace  willingly  all  that  is  hard 

•  1  Cor.xiU.  [5.]      t  1  Cor.  x.  [33.]— Phil.  ii.  [21.]       t  Rom.  viii.  [35.] 
11* 


126  OF  THE  PROOF  OF  TRUE  LOVE  FOR  GOD. 

and  distasteful,  for  the  sake  of  his  Beloved ;  and  not 
to  turn  away  from  him  for  any  contrary  accidents. 

CHAPTER  VI. 

OF  THE  PROOF  OF  A  TRUE  LOVER  [OF  CHKIST]. 

Mv  son,  thou  art  not  yet  a  courageous  and  conside- 
rate lover. 

Wherefore  [sayest  Thou  this],  0  Lord? 

Because  for  a  slight  opposition  thou  givest  over  thy 
undertakings,  and  too  eagerly  seekest  consolation. 

A  courageous  lover  standeth  firm  in  temptaliona,  and 
giveth  no  credit  to  the  crafty  persuasions  of  the  enemy. 
As  I  please  him  in  prosperity,  so  in  adversity  I  am  not 
unpleasant  to  him.* 

2.  A  considerate  lover  regardeth  not  so  much  the 
gift  of  Him  who  loves  him,  as.  the  love  of  the  Giver. 

He  esteems  the  good  will  rather  than  the  value  [of 
the  gift],  and  sets  all  gifts  below  Him  whom  he  loves. 

A  noble-minded  lover  resteth  not  in  the  gift,  but  in 
Me  above  every  gift. 

All  therefore  is  not  lost,  if  sometimes  thou  hast  less 
feeling  for  Me  or  my  saints  than  thou  wouldest. 

That  good  and  sweet  affection  which  thou  sometimes 
fcelost,  is  the  eflect  of  grace  present,  and  a  sort  of  fore- 
taste of  thy  heavenly  home  ;  but  hereon  thou  must  not 
lean  too  much,  for  it  comes  and  goes. 

But  to  strive  against  evil  motions  of  the  mind  which 
may  befall  thee,  and  to  rejectf  with  scorn  the  sugge-s- 

♦Plul.  1v.  [11-13.]  t  Matt.iv.  [10.) 


OF  THE  PROOF  OF  TRUE  LOVE  FOR  GOD.     127 

lions  of  the  devil,  is  a  notable  sign  of  virtue,  and  shall 
have  great  reward. 

3.  Let  no  strange  fancies  therefore  trouble  thee, 
which  on  any  subject  whatever  may  crowd  into  thy 
mind.  Keep  to  thy  purpose,  with  courage,  and  an  up- 
right intention  toward  God. 

Neither  is  it  an  illusion  that  sometimes  thou  art  sud- 
denly rapt  on  high,  and  presently  returnest  again  uiito 
the  accustomed  vanities  of  thy  heart. 

For  these  thou  dost  rather  unwillingly  sufler,  than 
commit ;  and  so  long  as  they  displease  thee,  and  thou 
strivest  against  them,  it  is  matter  of  reward  and  no 
loss. 

4.  Know  that  the  ancient  enemy  doth  strive  by  all 
means  to  hinder  thy  desire  to  good,  and  to  keep  thee 
clear  of  all  religious  exercises,  particularly  from  the 
reverend  estimation  of  God's  saints,  from  the  devout 
commemoration  of  my  passion,  from  the  profitable  re- 
membrance of  sins,  from  the  guard  of  thine  own  heart, 
and  from  the  firm  purpose  of  advancing  in  virtue. 

Many  evil  thoughts  does  he  suggest  to  thee,  that  so 
he  may  cause  a  wearisomeness  and  horror  in  thee,  to 
draw  thee  away  from  prayer  and  holy  reading. 

Humble  confession  is  displeasing  unto  him  ;  and  if 
he  could^  he  would  cause  thee  to  cease  from  holy  com- 
munion. 

Trust  him  not,  nor  care  for  him,  although  he  should 
often  set  snares  of  deceit  tc  entrap  thee. 

Charge  him  with  it,  when  he  suggesteth  evil  and  un- 
clean thoughts  unto  thee  ;  say  unto  him, 


128  OF  THE   PROOF  OF  TRUE   LOVE  FOR  GOD. 

"  Away,  thou  unclean  spirit!*  blush,  thou  miserable 
wretch  !  most  unclean  art  thou  that  bringest  such  things 
unto  mine  ears. 

"  Begone  from  me,  thou  wicked  deceiver  !  thou  shall 
have  no  part  in  me  :  but  Jesus  shall  be  with  me  as  a 
strong  Warrior,  and  thou  shall  stand  confounded. 

"  I  had  rather  die,  and  undergo  any  torment,  than 
consent  unto  thee. 

"  Hold  thy  peace  and  be  silent ;  I  will  hear  thee  no 
more,  though  thou  shouldest  work  me  many  troubles. 
*  The  Lord  is  my  Light  and  my  Salvation,  whom  shall 
I  fear  ?'t 

"  If  whole  armies  should  stand  together  against  me, 
my  heart  shall  not  fear.  The  Lord  is  my  Helper  and 
my  Redeemer." 

5.  Fight  like  a  good  soldier  :J  and  if  thou  sometimes 
fall  through  frailty,  take  again  greater  strength  than 
before,  trusting  in  my  more  abundant  grace  ;  and  take 
great  heed  of  vain  pleasing  of  thyself,  and  of  pride. 

This  brings  many  into  error,  and  makes  them  some 
times  fall  into  blindness  almost  incurable. 

Let  the  fall  of  the  proud,  thus  foolishly  presuming 
of  themselves,  serve  thee  for  a  warning,  and  keep  thee 
ever  humble. 

*Matt.  iv.  [lO.Jxvi.  [23]  t  Psalm  xxvii.  [1.] 

I  Psalm  xxvii.  [14.}— 1  Tim.  tL  [12.] 


OP  GRACE  OONCEALEr  BY  HDMJLITT  129 

CHAPTER  VII. 

OP  CONCEALING  GRACE  UNDER  THE  GUARD  OF  HUMILITY. 

My  son,  it  is  more  profitable  for  thee  and  more  safe, 
to  conceal  the  grace  of  devotion  ;  not  to  lift  thyself  on 
high,  nor  to  speak  much  thereof,  or  to  dwell  much 
thereon ;  but  rather  to  despise  thyself,  and  to  fear  ii, 
as  given  to  one  unworthy  of  it. 

This  afTection  must  not  be  too  earnestly  cleaved 
unto,  for  it  may  be  quickly  changed  to  the  contrary. 

Think  when  thou  art  in  grace,  how  miserable  and 
needy  thou  art  wont  to  be  without  grace. 

Nor  is  it  in  this  only  that  thy  progress  in  spiritual 
life  consists,  when  thou  hast  the  grace  of  comfort;  but 
rather  when  with  humility,  self-denial,  and  patience, 
thou  endurest  the  withdrawing  thereof;  provided  thou 
do  not  then  become  listless  in  the  exercise  of  prayer, 
nor  suffer  the  rest  of  thy  accustomed  duties  to  be  at  all 
neglected. 

Rather  do  thou  cheerfully  perform  what  lieth  in 
thee,  according  to  the  best  of  th}'  power  and  under- 
standing ;  and  do  not  wholly  neglect  thyself  because 
of  the  dryness  or  anxiety  of  mind  which  thou  feelest, 

2.  For  there  are  many  who  when  things  succeed 
not  well  with  them,  presently  become  impatient  or 
slothful. 

For  the  way  of  man  is  not  always  in  his  power,* 
•  Jer.  X.  [23.]— Rom.  Ix.  [16.] 


130       OF  THE  CONCEALMENT  OF  GRACE 

but  it  belongeth  unto  God  to  give,  and  to  comfort 
when  he  will,  and  how  much  he  will,  and  whom  he 
will ;  as  it  shall  please  him,  and  no  more. 

Some  unadvised  persons,  in  [their  over-earnest  de- 
sire of]  the  grace  of  a  devoted  life,  have  overthrown 
themselves;  because  they  attempted  more  than  they 
were  able  to  perform,  not  weighing  the  measure  of 
their  own  weakness,  but  rather  following  the  desire  of 
their  heart,  than  the  judgment  of  their  reason. 

And  because  they  presumed  on  greater  i.iatters  than 
was  pleasing  to  God,  they  therefore  quickly  lost  his 
grace. 

They  who  had  built  themselves  nests*  in  heaven 
were  made  helpless  and  vile  outcasts  ;  to  the  end  that 
being  humbled  and  impoverished,  they  might  learn  not 
to  fly  with  their  own  wings,  but  to  trust  under  my 
feathers. 

They  that  are  yet  but  novices  and  inexperienced  in 
the  way  of  the  Lord,  unless  they  govern  themselves  by 
the  counsel  of  discreet  persons,  may  easily  be  deceived 
and  broken  to  pieces. 

3.  And  if  they  will  rather  follow  their  own  notions 
than  trust  to  others  who  are  more  experienced,  their 
end  will  be  dangerous,  at  least  if  ihey  are  unwilling  to 
be  drawn  away  from  their  own  fond  conceit. 

It  is  seldom  the  case  that  thoy  who  are  self-wise 
endure  humbly  to  be  governed  by  others. 

Better  it  is  to  have  a  small  portion  of  good  sense 
with  humility,!  and  a  slender  understanding,  than  great 

*  Isaiah  xiv.  [13.]  t  Psalm  xvi.  [2.]  x\ii.  [10.] 


UNDER  THE  CUSTODY  OF  HUMILITY.  131 

treasures  of  [many]  sciences  with  vain  self-compla- 
cency. 

Better  it  is  for  thee  to  have  little  than  much  of  that 
which  may  make  thee  proud. 

He  acts  not  very  discreetly,  who  wholly  gives  him- 
self over  to  [spiritual]  joy,  forgetting  his  former  help- 
lessness, and  that  chastened  fear  of  the  Lord,  which  is 
afraid  of  losing  the  grace  which  hath  been  offered. 

Nor  again  is  he  very  valiantly  wise  who  in  time  of 
adversity  or  any  heaviness,  at  once  yields  too  much  to 
despairing  thoughts,  and  reflects,  and  thinks  of  Me  less 
confidingly  than  he  ought. 

4.  He  who  in  time  of  peace  is  willing  to  be  over 
secure,*  shall  be  often  found  in  time  of  war  too  much 
dejected  and  full  of  fears. 

If  thou  hadst  the  wit  always  to  continue  humble  and 
moderate  within  thyself,  and  also  thoroughly  to  moder- 
ate and  govern  thy  spirit,  thou  wouldest  not  so  quickly 
fail  into  danger  and  offence. 

It  is  good  counsel,  that  when  fervor  of  spirit  19 
kindled  within  thee,  thou  shouldest  consider  how  it 
will  be  when  that  light  shall  leave  thee. 

And  when  this  does  happen,  then  remember  that  the 
light  may  return  again,  which  as  a  warning  to  thyself 
and  for  mine  own  glory,  I  have  withdrawn  for  a  time.f 

5.  Such  trials  are  often  more  profitable,  than  if  thou 
shouldest  always  have  things  prosper  according  to  thy 
will. 

For  a  man*s  worthiness  is  not  to  be  estimated  by 

•  1  The««.  T.  [6.]  t  Job  TlL 


132       OF  LOW  THOUGHTS  OF  OURSELVES. 

the  number  of  visions  and  comforts  which  he  may 
have,  or  by  his  skill  in  the  Scriptures,  or  by  his  being 
placed  in  a  higher  station  [than  others]. 

But  [the  proof  is]  if  he  be  grounded  in  true  humility, 
and  full  of  divine  charity ;  if  he  be  always  purely  and 
sincerely  seeking  God's  honor ;  if  he  think  nothing  of 
and  unfeignedly  despise  himself,*  and  even  rejoice 
more  to  be  despised  and  put  low  by  others,  than  to  be 
honored  by  them. 


CHAPTER  VIII. 

OF  A  MEAN  CONCEIT  OF  OURSELVES  IN  THE  SIGHT  OF 
GOD. 

Shall  I  speak  unto  my  Lord  since  I  am  but  dust 
and  ashes  ?t  If  I  esteem  myself  to  be  anything  more, 
behold,  thou  standest  against  me,  and  my  iniquities 
bear  true  witness,  and  I  can  not  contradict  it. 

But  if  I  abase  myself,  and  reduce  myself  to  nothing, 
and  shrink  from  all  self-esteem,  and  grind  myself  to 
(what  I  am)  dust,  thy  grace  will  be  favorable  to  me, 
and  thy  light  near  unto  my  heart ;  and  all  self-esteem, 
how  little  soever,  shall  be  swallowed  up  in  the  valley 
of  my  nothingness,  and  perish  for  ever. 

There  thou  showest  thyself  unto  me,  what  I  am, 
what  I  have  been,  and  whither  I  am  come ;  for  I  am 
nothing,  and  I  knew  it  not. 

*  Ptalm  IxxzT.  [10.]  t  Gen  zriiL  [S7.) 


OF  LOW  THOUGHTS  OF  OURSELVES.  133 

If  I  be  left  to  myself,  behold,  I  become  nothing  but 
mere  weakness ;  but  if  thou  for  an  instant  look  upon 
me,  I  am  forthwith  made  strong,  and  am  filled  with 
new  joy. 

And  a  great  marvel  it  is,  that  I  am  so  suddenly 
lifted  up,  and  so  graciously  embraced  by  thee,  who  of 
mine  own  weight  am  always  sinking  downward. 

2.  Thy  love  is  the  cause  hereof,  freely  preventing 
me,  and  relieving  me  in  so  many  necessities,  guarding 
me  also  from  pressing  dangers,  and  snatching  me  (as 
I  may  truly  say)  from  evils  out  of  number. 

For  indeed  by  loving  myself  amiss,  I  lost  myself;* 
and  by  seeking  thee  alone,  and  purely  loving  thee,  I 
have  found  both  myself  and  thee,  and  by  that  love  have 
more  deeply  reduced  myself  to  nothing. 

Because  thou,  0  sweetest  Lord,  dealest  with  me 
above  all  desert,  and  above  all  that  I  dare  hope  for,  or 
ask 

3.  Blessed  be  thou,  my  God ;  for  although  1  be  un- 
worthy of  any  benefits,  yet  thy  noble  bounty  and  in- 
finite goodness  never  ceaseth  to  do  good  even  to  the 
ungrateful,!  and  to  those  who  are  turned  away  far 
from  thee. 

Turn  thou  us  unto  thee,  that  we  may  be  thankful, 
humble,  and  devout ;  for  thou  art  our  salvation,  our 
courage,  and  our  strength. 

♦  John  xii.  [25.]  t  Matt.  ▼.  [45.] 

.      13 


?• 


134      0'  REFERRING  ALL  THINGS  TO  GOD. 


CHAPTER  IX. 

THAT  ALL  THINGS  ARE  TO  BE  REFERRED   UNTO  GOD,   iS 
THEIR  LAST  END. 

My  son,  I  ought  to  be  thy  supreme  and  ultimate  end, 
if  thou  desire  to  be  truly  blessed. 

With  this  intention  thy  affections  will  be  purified, 
which  are  too  often  inordinately  inclined  to  selfishness 
and  unto  creatures. 
.  For  if  in  anything  thou  seekest  thyself,  immediately 
thou  faintest  and" driest  up.  ^ 

I  would  therefore  thou  shouldest  refer  all   things 
principally  unto  Me,  for  I  am  He  who  have  given  all. 

Consider  everything  as  flowing  from  the   Highest 
Good  ;*  and  therefore  unto  Me  as  their  Original  all 
I  must  be  reduced. 

2.  From  Me,  as  from  a  linng  fountain,  the  small 
i  and  the  great,  the  poor  and  the  rich,  do  draw  the 
j  water  of  life  ;t  and  they  that  willingly  and  freely  sen'e 
I  Me,  shall  receive  grace  for  grace. 
j  But  he  who  desires  to  glory  in  things  out  of  Me,J 
I  or  to  take  pleasure  in  some  private  good,  shall  not  be 
grounded  in  true  joy,  nor  be  enlarged  in  his  heart,  but 
shall  many  ways  be  encumbered  and  ntraitened. 
j       Thou  oughtest  therefore  to  ascribe  nothing  of  good 

*  Ecclus.  i.  15.]  t  John  Iv.  [14.]  X  1  Cor.  1.  [29.) 


OF  THE  SWEETNESS  OF  GOD's  SERVICE.  135 

to  thyself,  nor  do  thou  attribute  goodness  unto  any 
man ;  but  give  all  unto  God,  without  whom  man  haih 
nothing. 

1  have  bestowed  all,*  and  my  will  is  that  all  be  re- 
turned unto  Me  again  ;  and  with  great  strictness  do  I 
require  a  return  of  thanks. 

3.  This  is  the  truth  whereby  vain  glory  is  put  to 
flight. 

And  if  heavenly  grace  enter  in  and  true  charity, 
there  shall  be  no  envy  nor  narrowness  of  heart,  neither 
shall  self-love  busy  itself. 

For  divine  charity  overcometh  all  things,  and  en- 
largeth  all  the  powers  of  the  soul. 

If  thou  rightly  judge,  thou  wilt  rejoice  in  Me  alone, 
in  Me  alone  thou  wilt  hope ;  for  none  is  good,  save 
God  alone,t  who  is  to  be  praised  above  all  things,  and 
in  all  to  be  blessed. 


CHAPTER  X. 

.THAT    TO    DESPISE    THE    WORLD    AND    SERVE    GOD    IS    A 
SWEET    LIFE. 

Now  I  will  speak  again,  0  Lord,  and  will  not  be 
silent  i  I  will  say  in  the  ears  of  my  God,  my  Lord,  and 
my  King,  who  is  on  high :  "  O  how  great  is  the  abun- 
dance of  thy  goodness,  0  Lord,  which  thou  hast  laid 
up  for  them  that  fear  thee."| 

*  1  Ca    Iv.  [7.]     t  Mar   tix.  [17.]— Luke  xviii.  [19.]     t  Psalm  xxxl.  [!».} 


136  OF  THE  SWEKTXESS  OF  GOD's  SERVICE. 

But  what  art  thou  to  those  who  love  thee  ?  what  tj 
those  who  serve  thee  with  their  whole  heart  ? 

Truly  unspeakable  is  the  sweetness  of  contempla- 
ting thee,  which  thou  bestowest  on  them  that  love 
thee. 

In  this  especially  thou  hast  showed  me  the  sweet- 
ness of  thy  charity :  that  when  I  was  not,  thou  madest 
me,  when  I  went  far  astray  from  thee,  thou  broughtest 
me  back  again,  that  I  might  serve  thee,  and  hast  com- 
manded me  to  love  thee.* 

2.  0  Fountain  of  love  unceasing,  what  shall  I  say 
concerning  thee  ? 

How  can  I  forget  thee,  who  hast  vouchsafed  to  re- 
member me,  even  after  I  had  wasted  away  and  per- 
ished ? 

Thou  hast  showed  mercy  to  thy  servant  beyond  all 
expectation :  and  hast  exhibited  favor  and  loving-kind- 
ness beyond  all  desert. 

What  return  shall  I  make  to  thee  for  this  grace  ?t 
For  it  is  not  granted  to  all  to  forsake  all,  to  renounce 
the  world,  and  to  undertake  a  life  of  religious  retired- 
ness. 

Is  it  any  great  thing  that  I  should  serve  thee,|  whom 
the  whole  creation  is  bound  to  serv^e  ? 

It  ought  not  to  seem  much  to  me  to  serve  thee ;  but 
rather  this  doth  appear  much  to  me,  and  wonderful, 
that  thou  vouchsafest  to  receive  into  thy  service  one  so 
poor  and  unworthy,  and  to  make  him  one  with  thy  be- 
loved servants. 

*  Gen.  1.  [27.]— Psalm  cxix,  [73.]— Matt.  xv.  [perhaps  i.  37.] 

*  Pialm  cxTi.  [12.]  t  Judges  xvi.  [15.] 


OF  THE  SWEETNESS   OF  GOD's  SERVICE.  137 

3.  Behold,  all  things  are  thine  which  I  have,  and 
whereby  I  serve  thee.* 

And  yet  contrariwise,  thou  rather  servest  me  than  I 
thee. 

Behold,  heaven  and  earth,  which  thou  hast  created 
for  the  service  of  man,  are  ready  at  hand,  and  do  daily 
perform  whatever  thou  hast  commanded. 

And  this  is  little  :  thou  hast  moreover  also  appointed 
angels  to  minister  to  man.f 

But  that  which  excelleth  all  this  is,  that  thou  thyself 
hast  vouchsafed  to  serve  man,  and  hast  promised  that 
thou  wouldest  give  thyself  unto  him. 

4  What  shall  I  give  thee  for  all  these  thousands  of 
benefits  ?  I  would  I  could  serve  thee  all  the  days  of 
my  life. 

I  would  I  were  able,  at  least  for  one  day,  to  do  thee 
some  worthy  service. 

Truly  thou  art  worthy  of  all  service,  of  all  honor, 
and  everlasting  praise. 

Truly  thou  art  my  Lord,  and  I  thy  poor  servant,  who 
am  bound  to  serve  thee  with  all  my  might,  neither 
ought  I  ever  to  be  weary  of  praising  thee. 

And  this  I  wish  to  do,  this  I  desire :  and  whatso- 
ever is  wanting  unto  me,  do  thou,  I  beseech  thee, 
vouchsafe  to  supply. 

5.  It  is  a  great  honor,  and  a  great  glory,  to  serve 
thee  and  despise  all  things  for  thee. 

For  great  grace  shall  be  given  to  those  who  shall 
have  willingly  subjected  themselves  to  thy  most  holy 


t  Psalm  xcl.  [11.]— Heb.  1.  [14.] 
12» 


138  OF  MODERATING   THE   DESIRES  OF  OUR   HEARTS. 

They  who  for  thy  love  shall  have  renounced  all  car- 
nal delights,  shall  find  the  sweetest  consolations  of  the 
Holy  Ghost.* 

They  shall  attain  great  freedom  ct  mind,  who  for 
thy  name's  sake  enter  into  the  narrow  way,t  and  have 
left  off  all  worldly  care. 

6.  0  sweet  and  delightful  sen'ice  of  God,J  by  which 
a  man  is  made  truly  free  and  holy ! 

O  sacred  state  of  religious  servitude,  which  mukes 
a  man  equal  to  the  angels,  pleasing  to  God,  terrible  to 
devils,  and  worthy  to  be  commended  of  all  the  faithful ! 

O  welcome  service  and  ever  to  be  desired,  in  which 
we  are  rewarded  with  the  greatest  good,  and  attain  to 
joy  which  shall  endlessly  remain  with  us ! 


CHAPTER  XI. 

THAT  THE  LONGINGS  AND  DESIRES  OF  OUR  HEARTS  ARjfe 
TO   EXAMINED  AND  MODERATED. 

My  son,  it  is  needfid  for  thee  still  to  learn  many 
things  more,  which  thou  hast  not  yet  well  learned. 

What  are  these,  O  Lord  ? 

That  thou  frame  thy  desires  1|  wholly  according  to 
my  good  pleasure  ;  and  that  thou  be  not  a  lov.er  of  thy- 
self, but  an  earnest  follower  of  my  will. 

Various  longings  and  desires  oftentimes  inflame  thee, 
and  drive  thee  forward  with  vehemence :  but  do  thou 

•  Matt.  xix.  [29.1  t  Malt.  vll.  1 14.1 

t  Matt.  xi.  [30.]— 1  John  r.  [3.]  I  P».  cvm.  [l.J— Matt.  rl.  [lO.J 


OF  MODERATING  THE  DESIRES  OF  OUR  HEARTS.  139 

consider  whether  thou  be  not  [thus]  moved  rather  for 
thine  own  advantage,  than  for  my  honor. 

If  I  myself  be  the  cause,  thou  wih  be  well  content 
with  whatsoever  I  shall  ordain  ;  but  if  there  lurk  in 
ihee  any  self-seeking,*  behold,  lliis  it  is  that  liindereih 
thee  and  weigheih  thee  down. 

2.  Beware  therefore  thou  lean  not  too  much  upon 
any  preconceived  desire,  without  asking  my  counsel, 
lest  perhaps  afterward  it  repent  thee,  or  thou  be  dis- 
|>1  eased  with  that  which  at  first  pleased  thee,  and  which 
ihou  wast  earnestly  zealous  for  as  being  the  best. 

For  not  every  affection  which  seems  good  is  imme- 
diately to  be  followed ;  nor  again  is  every  contrary  af- 
fection at  the  first  to  be  avoided. 

It  is  sometimes  expedient  to  use  a  restraint  even  in 
good  desires  and  endeavors,  lest  through  importunity 
thou  incur  distraction  of  mind  ;  lest  by  thy  want  of  self- 
government  thou  beget  a  scandal  unto  others  ;  or  again, 
being  by  others  thwarted  and  resisted,  thou  become 
suddenly  confounded,  and  so  fall. 

3.  Sometimes  however  thou  must  use  vioIence,t  and 
resist  manfully  thy  sensual  appetite,  not  regarding  what 
the  llesh  would  or  would  not  ;|  but  rather  taking  pains 
that  even  perforce  it  may  be  made  subject  to  the  Spirit. || 

And  so  long  ought  it  to  be  chastised  and  to  be  forced 
to  remain  under  servitude,  until  it  be  prepared  for  every- 
thing, and  learn  to  be  content  with  a  little,  and  to  be 
pleased  with  plain  things,  nor  to  miurmur  against  any 
inconvenience. 

♦  Phil.  li.  [21.1  t  PWi.  H.  rn.i 

I  Rom.  TiU.  [1-13.]— 2  Cor.  ir.  [10.]  x.  [3.]         I  1  Cor.  Ix.  IS7.1 


140  OF  STRIVING  AGAINST  CONCUPISCENCB 


CHAPTER  XII. 

OF    THE    GROWTH    OF    PATIENCE    IN    THE    SOUL,  ANI?  OP 
STRIVING  AGAINST  CONCUPISCENCE. 

0  Lord  my  God,  patience  is  very  necessary  for 
me,*  as  I  [plainly]  see,  for  many  things  in  this  life  do 
happen  contrary  [to  us]. 

For  whatever  plans  I  shall  devise  for  n.y  own  peace, 
my  life  can  not  be  without  war  and  affliction.! 

It  is  so,  my  son.  But  my  will  is,  that  thou  seek  not 
that  peace  which  is  void  of  temptations,  or  which  feel- 
eth  nothing  contrary :  but  rather  think  that  thou  hast 
then  found  peace,  when  thou  art  exercised  with  sundry 
tribulations, j.  and  tried  in  many  adversities. 

2.  If  thou  say  that  thou  art  not  able  to  suffer  much, 
how  then  wilt  thou  endure  the  fire  hereafter  ? 

Of  two  evils  the  less  is  alway  to  be  chosen. 

That  thou  mayest  therefore  avoid  the  future  everlast- 
ing punishment,  endeavor  to  endure  present  evils  pa- 
tiently for  God's  sake. 

Dost  thou  think  that  the  men  of  this  world  suffer 
nothing  or  but  a  little  ?  Ask  even  of  those  who  enjoy 
the  greatest  delicacies,  and  thou  shalt  find  it  otherwise. 

But  thou  wilt  say,  they  have  many  delights,  and  fol- 
low their  own  wills,  and  therefore  they  do  not  much 
weigh  their  own  afflictions. 

Be  it  so,  that  they  do  have  whatsoever  they  will ;  but 
how  long  dost  thou  think  it  will  last  ? 

*  Heb.  X.  [3fi.]  t  Job  vU.  [1.]  t  Jamet  1.  IS.] 


OF  STRIVING  AGAINST  CONCUPISCENCE.  141 

3.  Behold,  the  wealthy  of  this  world  shall  consume 
away  like  smoke,*  and  there  shall  be  no  memory  of 
their  past  joys ! 

Yea,  even  while  they  are  yet  alive,  they  rest  in  them 
not  without  bitterness,  weariness,  and  fear. 

For  from  the  self-same  thing  in  which  they  imagine 
their  delight  to  be,  oftentimes  they  receive  the  penalty 
of  sorrow. 

Nor  is  it  anything  but  just,  that  having  inordinately 
sought  and  followed  after  pleasures,  they  should  enjoy 
them  not  without  shame  and  bitterness. 

4.  0  how  brief,  how  false,  how  inordinate  and  filthy, 
are  all  those  [pleasures] ! 

Yet  so  drunken  and  blind  are  men  that  they  under- 
stand it  not ;  but  like  dumb  beasts,  for  the  poor  enjoy- 
ment of  this  corruptible  life,  they  incur  the  death  of  the 
soul. 

Thou  therefore,  my  son,  "  go  not  after  thy  lusts,  but 
refrain  thyself  from  thine  appetites."!  "  Delight  thy- 
self in  the  Lord,  and  he  shall  give  thee  the  desires  of 
thy  heart."! 

5.  For  if  thou  desire  true  delight,  and  to  be  more 
plentifully  comforted  by  me,  behold,  in  the  contempt  of 
all  worldly  things,  and  in  the  cutting  off  all  base  de- 
lights, shall  be  thy  blessing,  and  abundant  consolation 
shall  be  rendered  to  thee. 

And  the  more  thou  withdrawest  thyself  from  all  sol- 
ace of  creatures,  so  muou  the  sweeter  and  more  pow- 
erful consolations  shalt  thou  find  in  me. 

But  at  the  first,  thou  shalt  not  without  some  sadness, 
*  Pitlm  IxvUi.  [2.]  t  Ecclua.  xvill.  [30.]  t  Psalm  xxxrU,  [4.] 


142  OF  HUMBLE  OBEDIEXCE. 

nor  without  a  laborious  conflict,  attain  unto  these  [con- 
solations]. 

Old  inbred  habits  will  make  resistance,  but  by  bettei 
habits  they  shall  be  entirely  overcome. 

The  flesh  will  murmur  against  thee ;  but  with  fer- 
vency of  spirit  thou  shall  bridle  it. 

The  old  serpent  will  instigate  and  trouble  thee,  but 
by  prayer  he  shall  be  put  to  flight ;  also  by  any  u&eful 
employment  thou  shalt  greatly  stop  the  way  against 
him. 


CHAPTER  XIII. 

OP    THE    OBEDIENCE    OF     ONE    IN    HUMBLE    SUBJECTION, 
^  rrjER    THE   EXAMPLE    OF  JESUS   CHRIST. 

My  s^  be  that  endeavoreth  to  withdraw  himself 
from  obeu.  ice,  withdraweth  himself  from  grace  :  and 
he  who  setketh  for  himself  private  [benefits],*  loseth 
those  which  are  common. 

He  that  doth  not  cheerfully  and  freely  submit  him- 
self to  his  superior,  it  is  a  sign  that  his  flesh  is  not  as 
yet  perfectly  obedient  unto  him,  but  oftentimes  kicketh 
and  murmureth  against  him. 

Learn  thou  therefore  quickly  to  submit  thyself  to  thy 
su})erior,  if  thou  desire  to  keep  thine  own  flesh  under 
the  yoke. 

For  more  speedily  is  the  outward  enemy  overcome, 
if  the  inward  man  be  not  laid  waste. 

*  Matt.  xvl.  [24.] 


OF  HUMBLE  OBEDIENCE.  143 

There  is  no  worse  enemy,  nor  more  troublesome  to 
the  soul,  than  thou  art  unto  thyself,  if  thou  be  not  well 
in  harmony  with  the  Spirit. 

It  is  altof^ether  necessary  that  thou  take  up  a  true 
contenipt  for  thyself,  if  thou  desire  to  prevail  against 
flesh  and  blood. 

2.  Because  as  yet  thou  lovcst  thyself  too  inordinate- 
ly therefore  thou  art  afraid  to  resign  thyself  wholly  to 
the  will  of  others. 

And  yet,  what  great  matter  is  it,*  if  thou,  who  art 
but  dust  and  nothing,  subject  thyself  to  a  man  for  God's 
sake,  when  I,  the  Almighty  and  the  Most  Highest,  who 
created  all  things  of  nothing,  humbly  subjected  myself 
to  man  for  thy  sake  ? 

1  became  of  all  men  the  most  humble  and  the  most 
abject,  that  thou  mightest  overcome  thy  pride  with  my 
humility. 

0  dust,  learn  to  be  obedient.  Learn  to  humble  thy- 
self, thou  earth  and  clay,  and  to  bow  thyself  down 
under  the  feet  of  all  men. 

Learn  to  break  thine  own  wishes,  and  to  yield  thy- 
self to  all  subjection. 

3.  Be  fiercely  hot  against  thyself,  and  suffer  no 
pride  to  dwell  in  thee :  but  show  thyself  so  humble, 
and  so  very  small,  that  all  may  be  able  to  walk  over 
thee,  and  to  tread  thee  down  as  the  mire  of  the  streets. 
Vain  man,  what  hast  thou  to  complain  of? 

What  canst  thou  answer,  foul  sinner,  to  them  that 
upbraid  thee,  thou  who  hast  so  often  offended  God,  and 
80  many  times  deserved  hell  ? 

•  Luke  ii.  [7.]- John  xiii.  [14,J 


144  OF  ENTIRE  SELF-ABASEMENT. 

But  mine  eye  spared  thee,  because  thy  soul  was 
precious  in  my  sight ;  that  thou  mightest  know  my 
love,  and  ever  be  thankful  for  my  benefits. 

Also  that  thou  mightest  continually  give  thyself  to 
true  subjection  and  humility,  and  endure  patiently  any 
contempt  which  may  be  put  upon  thee. 


CHAPTER  XIV. 

OF  THE  DUTY  OF  CONSIDERING  THE  SECRET  JUDGMENTS 
OF  GOD,  THAT  SO  WE  BE  NOT  LIFTED  UP  FOR  ANY- 
THING GOOD  IN  US. 

Thou,  O  Lord,  thunderest  forth  thy  judgments  over 
me,  thou  shakest  all  my  bones  with  fear  and  trembling, 
and  my  soul  is  sore  afraid. 

I  stand  astonished ;  and  I  consider  that  the  "  the 
heavens  are  not  pure  in  thy  sight."* 

If  in  angels  thou  didst  find  wickedness,!  and  didst 
not  spare  even  them,  what  shall  become  of  me  ? 

Even  stars  fell  from  heaven, :[  what  then  can  I  pre 
sume  who  am  but  dust  ? 

They  whose  works  seemed  commendable,  have  fal- 
len into  the  lowest  [misery]  ;  and  those  who  did  eat 
the  bread  of  angels, I|  I  have  seen  delighting  themselves 
with  the  husks  of  swine. 

2.  There  is  therefore  no  sanctity,  if  thou,  0  Lord, 
withdraw  thy  hand. 

♦  Job  XV.  [15.]  t  Job  Iv.  [18.] 

t  Rev.  viii.  [10.]  I  Psalm  bcxviil.  [23.] 


OF  ENTIRE  SELF-ABASEMENT.  145 

No  wisdom  availeth,  if  thou  cease  to  guide. 

No  courage  helpeth,  if  thou  leave  off  to  defend. 

No  chastity  is  secure,  if  thou  do  not  protect  il. 

No  custody  of  our  own  availeth,  if  thy  sacred  m  atch- 
fulness  be  not  present  with  us. 

For,  if  we  be  left  [of  thee]  we  sink  and  perish ;  but 
being  visited  [of  thee]  we  are  raised  up  and  live. 

Truly  we  are  inconstant,  but  through  thee  we  are 
confirmed :  we  wax  cold,  but  by  thee  we  are  inflamed. 

3.  0  how  humbly  and  meanly  ought  I  to  think  of 
myself!  how  ought  I  to  esteem  it  as  nothing,  if  I 
should  seem  to  have  any  good  [quality] ! 

With  what  profound  humility  ought  I  to  submit  my- 
self to  thy  unfathomable  judgments,  O  Lord ;  where  I 
find  myself  to  be  nothing  else  than  nothing,  and  [still] 
nothing ! 

O  unmeasurable  weight !  0  sea  that  can  never  be 
passed  over,  where  I  [can]  discover  nothing  of  myself 
save  only  and  wholly  nothing ! 

Where  then  is*  the  lurking-place  of  glory  ?  where 
the  confidence  conceived  of  virtue  ? 

All  vain-glorying  is  swallowed  up  in  the  deep  of  thy 
judgments  over  me. 

4.  What  is  all  flesh  in  thy  sight  ? 

Shall  the  clay  glory  against  him  that  formeth  it  ? 

How  can  he  be  lifted  up  with  vain  words,  whose 
heart  is  truly  subject  to  God  1* 

Not  all  the  world  can  lift  up  him,  whom  the  truth 
hath  subjected  unto  itself;  neither  shall  he,  who  hath 


»  (salah  xxix.  [16.]— Ecclus.  xxiil.  [4,  5.] 
13 


146  OF  ENTIRE  RESIGNATION. 

firmly  settled  his  whole  hope  in  God,  be  moved  with 
the  tongues  of  any  who  praise  him. 

For  even  they  themselves  who  speak,  behold,  they 
all  are  nothing,  for  they  will  pass  away  with  the  sound 
of  [their  own]  words ;  but  the  truth  of  the  Lord  re- 
maineth  for  ever.*  * 


CHAPTER  XV 

IN  EVERYTHING  WHICH  WE  DESIRE,  HOW  WE  OUGHT  TO 
STAND  AFFECTED,  AND  WHAT  WE  OUGHT  TO  SAY. 

My  son,  say  thou  thus  in  everything ;  "  Lord,  if  this 
be  pleasing  unto  thee,  so  let  it  be.f 

"  Lord,  if  it  be  to  thy  honor,  in  thy  name  let  this  be 
done. 

"  Lord,  if  thou  seest  it  expedient,  and  allowest  it  to 
be  profitable  for  me,  then  grant  unto  me  that  I  may  use 
this  to  thine  honor. 

"  But  if  thou  knowest  it  will  be  hurtful  unto  me,  and 
no  profit  to  the  health  of  my  soul,  take  away  any  such 
desire  from  me." 

For  every  desire  proceedeth  not  from  the  Holy 
Spirit,  though  it  seem  unto  a  man  right  and  good. 

It  is  difficult  to  judge  truly  whether  a  good  spirit  or 
the  contrary  drive  thee  to  desire  this  or  that ;  or  whether 
by  thme  own  spirit  thou  be  moved  thereunto. 

Many  have  been  deceived  in  the  end,  who  at  the 
first  seemed  to  be  led  on  by  a  good  spirit. 

•  i'salm  cxva.  [2.]  t  James  Ui.  iperhapi  Iv.  13  ] 


Of    ENTIRE   RESIGNATION.  1  4  *? 

2.  Therefore  whatever  occurs  to  the  mind  as  desir- 
able, must  always  be  desired  and  prayed  for  in  the 
fear  of  God,  and  with  humility  of  heart ;  and  chiefly 
thou  must  commit  the  whole  matter  to  me,  with  special 
resignation  of  thyself,  and  thou  must  say : 

"  0  Lord,  thou  knowest  what  is  best  for  us,  let  this 
or  that  be  done,  as  thou  pleasest. 

"  Give  what  thou  wilt,  and  how  much  thou  wilt,  and 
when  thou  wilt. 

"  Deal  with  me  as  thou  thinkest  good,  and  as  best 
pleaseth  thee,  and  is  most  for  thy  honor. 

"  Set  me  where  thou  wilt,  and  deal  with  me  in  all 
things  just  as  thou  wilt. 

"  I  am  in  thy  hand :  turn  me  round,  and  turn  me 
back  again,  [which  way  soever  thou  please]. 

"  Behold,  I  am  thy  servant,  prepared  for  all  things  ; 
for  I  desire  not  to  live  unto  myself,  but  unto  thee ;  and 
O  that  I  could  do  it  worthily  and  perfectly !" 

A  prayer  that  the  will  of  God  may  be  fulfilled, 

3.  O  most  merciful  Jesus,  grant  to  me  thy  grace, 
that  it  may  be  with  me,  and  labor  with  me,*  and  perse- 
vere with  me  even  to  the  end. 

Grant  that  I  may  always  desire  and  will  that  which 
is  to  thee  most  acceptable  and  most  dear. 

Let  thy  will  be  mine,  and  let  my  will  ever  follow 
thine,  and  agree  perfectly  with  it. 

Let  my  will  and  nill  be  all  one  with  thine,  and  let 
me  not  be  able  to  will  or  nill  anything  else,  but  what 
thou  wiliest  or  nillest. 

♦Wisd.Ix.  [10.] 


148  OF  TRUE  COMFORT. 

4,  Grant  that  I  may  die  to  all  things  that  are  in  the 
world,  and  for  thy  sake  love  to  be  contemned,  and  not 
known  in  this  generation. 

Grant  to  me  above  all  things  that  can  be  desired,  to 
rest  in  thee,  and  in  thee  to  have  my  heart  at  peace. 

Thou  art  the  true  peace  of  the  heart,  thou  its  only 
rest ;  out  of  thee  all  things  are  hard  and  unquiet.  In 
this  very  peace,  that  is,  in  thee,  the  one  chiefest  eternal 
Good  I  will  sleep  and  rest.*     Amen. 


CHAPTER  XVI. 

THAT  TRUE  COMFORT    IS  TO  BE  SOUGHT  IN    GOD  ALONE. 

Whatsoever  I  can  desire  or  imagine  for  my  com- 
fort, I  look  for  it  not  here  but  hereafter. 

For  if  I  should  alone  have  all  the  comforts  of  the 
world,  and  might  enjoy  all  the  delights  thereof,!  it  is 
certain  that  they  could  not  long  endure. 

Wherefore,  O  my  soul,  thou  canst  not  be  fully  com- 
fortedjj  nor  have  perfect  refreshment,  but  in  God,  the 
Comforter  of  the  poor,  and  Patron  of  the  humble. 

Wait  a  little  while,  O  my  soul,  wait  for  the  divine 
promise,  and  thou  shalt  have  abundance  of  all  good 
things  in  heaven. 

If  thou  desire  inordinately  the  things  that  are  present, 
thou  shalt  lose  the  celestial  and  eternal. 

Use  temporal  things,  and  desire  eternal. 

•  P«alm  iv.  i8.]  t  Matt.  xvi.  [26.]  X  Pialm  IxxvU.  [1,  J.1 


OF  TRUE  COMFORT.  149 

Thou  canst  not  be  satisfied  with  any  temporal  goods, 
because  thou  art  not  created  to  enjoy  them. 

2.  Although  thou  shouldest  possess  all  created  good, 
yet  couldest  thou  not  be  happy  thereby,  nor  blessed ; 
but  in  God,  who  created  all  things,  thy  whole  blessed- 
ness and  felicity  consisteth  ;*  not  such  as  is  seen  and 
commended  by  the  foolish  lovers  of  the  world,  but  such 
as  the  good  and  faithful  servants  of  Christ  expect,  and 
of  which  the  spiritual  and  pure  in  heart,  whose  conver- 
sation is  in  heaven,!  sometimes  have  a  foretaste. 

Vain  and  brief  is  all  human  comfort. 

Blessed  and  true  is  the  comfort  which  is  received 
inwardly  from  the  truth. 

A  devout  man  everywhere  carrieth  with  him  his 
Comforter  Jesus,  and  saith  unto  him,  "  Be  thou  present 
with  me,  O  Lord  Jesu,  in  every  place  and  time. 

"  Let  this  be  my  consolation,  to  be  cheerfully  willing 
to  do  without  all  human  comfort. 

"  And  if  thy  consolation  be  wanting,  let  thy  will  and 
jusi  trial  of  me  be  unto  me  as  the  greatest  comfort ;  for 
thou  wilt  not  always  be  angry,  neither  wilt  thou  threaten 
for  ever."J 

*  Wisd.  ii.  [23.]  t  Phil.  iii.  [20.]  t  Psalm  ciU.  [9.] 

13* 


150      OF  RESTING  ALL  OUB  CARE  ON  OOD. 

CHAPTER  XVn. 

THAT  ALL  OITR    ANXIETIES  ARE  TO  BE   PLACED   ON  OOD. 

My  son,  suffer  Me  to  do  with  thee  what  I  please,  1 
know  what  is  expedient  for  thee. 

Thou  thinkest  as  man  ;  thou  judgest  in  many  things 
as  human  feelings  persuade  thee. 

O  Lord,  what  thou  sayest  is  true.  Thy  anxiety  for 
me  is  greater*  than  all  the  care  that  I  can  take  for 
myself. 

For  he  standeth  but  very  totteringly,  who  casteili 
not  all  his  care  upon  thee. 

O  Lord,  if  only  my  will  may  remain  right  and  firm 
toward  thee,  do  with  me  whatsoever  it  shall  please 
thee. 

For  it  can  not  be  anj^thing  but  good,  whatsoever  thou 
shalt  do  with  me. 

2.  If  it  be  thy  will  I  should  be  in  darkness,  be  thou 
blessed ;  and  if  it  be  thy  will  I  should  be  in  light,  be 
thou  again  blessed.  If  thou  vouchsafe  to  comfort  me, 
be  thou  blessed ;  and  if  thou  wilt  have  me  alRicted,  be 
thou  ever  equally  blessed. 

My  son,  such  as  this  ought  to  be  thy  state,  if  thou 
desire  to  walk  with  Me. 

Thou  oughtest  to  be  as  ready  to  suffer  as  to  rejoice. 

Thou  oughtest  as  cheerfully  to  be  destitute  and  poor, 
as  full  and  rich. 

•  Malt.  vi.  [30.]— John  vl 


OF  PATIENCE  AFTER  CHRIST's  EXAMPLE.  151 

3.  0  Lord,  for  thy  sak«?,  I  will  cheerfully  suffer* 
whatever  shall  come  on  me  with  thy  permission. 

From  thy  hand  I  am  willing  to  receive  indifferently 
good  and  evil,  swoet  and  bitter,  joy  and  sorrow,  and 
for  all  that  befalleth  me  I  will  be  thankful. 

Keep  me  safe  from  all  sin,  and  I  shall  fear  neither 
deathf  nor  hell. 

So  as  thou  dost  not  cast  me  from  thee  for  ever,  nor 
blot  me  out  of  the  book  of  life,  whatever  tribulation 
may  befall  me  shall  not  hurt  me. 


CHAPTER  XVIII. 

THAT  TE5IP0RAL  MISERIES  MUST  BE  BORNE  PATIENTLY, 
AFTER  THE  EXAMPLE    OF  CHRIST. 

My  son,  I  descended  from  heaven  J  for  thy  salva- 
tion ;  I  took  upon  Me  thy  miseries, ||  not  necessity 
but  charity  drawing  Me  thereto  ;  that  tliou  thyself 
mightest  learn  patience,  and  bear  temporal  miseries 
without  grudging. 

For  from  the  hour  of  my  birth,^  even  until  my  death 
on  the  cross,  I  was  not  without  suffering  of  grief. 

I  suffered  great  want  of  things  temporal,  I  often 
heard  many  complaints  against  Me,  I  endured  with 
benigniy  disgraces  and  revilings  ;  in  return  for  benefits 
I  received  ingratitude,  for  miracles,  blasphemies,  for 
[heavenly]  doctrine,  reproofs. 

•  Job  5i  riO.l  t  Ps.  xxill.  [4.]  I  John  III.  [131 

I  isaiah  :iii.  [4.]  ^  Luke  li.  l7.J 


152  OF  PATIENCE  AFTER   CHRISt's   EXAMPLE. 

2.  O  Lord,  for  that  tliou  wert  patient  in  thy  life- 
time, herein  especially  fulfilling  the  commandment  of 
thy  Father  ;*  it  is  a  reason  that  I,  a  most  miserable  sin- 
ner, should  bear  myself  patiently  according  to  thy  will, 
and  for  my  soul's  welfare  endure  the  burden  of  this 
corruptible  life  as  long  as  thou  thyself  shall  choose 
[for  me]. 

For  although  this  present  life  be  burdensome,  yet 
notwithstanding  it  is  now  by  thy  grace  made  very 
gainful ;  and  by  thy  example  and  the  footsteps  of  thy 
saints,  more  clear  and  endurable  to  the  weak. 

It  is,  too,  much  more  full  of  consolation  than  it  was 
formerly  in  the  ol^i  law,  when  the  gate  of  heaven 
remained  shut ;  and  the  way  also  to  heaven  seemed 
more  obscure,  when  so  few  took  care  to  seek  after  the 
kingdom  of  heaven. t 

Moreover  also  they  who  then  were  just  and  such  as 
should  be  saved,  could  not  enter  into  the  heavenly 
kingdom,  before  thy  Passion,  and  the  due  [satisfaction] 
of  thy  holy  death. 

3.  0  how  great  thanks  am  I  bound  to  render  unto 
thee,  that  thou  hast  vouchsafed  to  show  unto  me  and  to 
all  faithful  people  the  good  and  the  right  way  to  thine 
eternal  kingdom. 

For  thy  life  is  our  way,  and  by  holy  patience  we 
walk  toward  thee,  who  art  our  Crown. 

If  thou  hadst  not  gone  before  us  and  taught  us,  who 
would  have  cared  to  follow  ! 

Alas,  how  many  would  remain  behind  and  afar 
off,  if  they  considered  not  thy  most  noble  example ! 

*  Joha  T  [30.]  t  Matt.  vii.  [14.] 


OF  TRUE  PATIENCE  UNDER  WRONGS.  153 

Behold,  we  are  even  yet  cold,  though  we  have  heard 
of  so  many  of  thy  miracles  and  doctrines ;  what 
would  become  of  us,  if  we  had  not  so  great  Light* 
whereby  to  follow  thee  ! 


CHAPTER  XIX. 

OF  THE    ENDURANCE  OF    INJURIES,  AND    OF    THE    PROOF 
OF  TRUE  PATIENCE. 

What  is  it  thou  sayest,  my  son  ?  Cease  to  com- 
plain, when  thou  considerest  my  Passion,  and  [the 
sufferings]  of  other  holy  persons. 

Thou  hast  not  yet  made  resistance  unto  blood. t 

It  is  but  little  which  thou  sufferest,  in  comparison  of 
those  who  suffered  so  much,  who  were  so  strongly 
tempted,  so  grievously  afflicted,  so  many  ways  tried 
and  exercised.J 

Thou  oughtest  therefore  to  call  to  mind  the  more 
heavy  sufferings  of  others,  that  so  thou  mayest  the 
easier  bear  thy  own  very  small  troubles. 

And  if  they  seem  unto  thee  not  very  small,  then 
beware  lest  thy  impatience  be  the  cause  thereof. 

However,  whether  they  be  small  or  great,  endeavor 
patiently  to  undergo  them  all. 

2.  The  better  thou  disposest  thyself  to  suffering, 
so  much  the  more  wisely  thou  loest,  and  so  much  the 
greater  reward  shalt   thou  receive  ;    thou    shalt  aiso 

*  John  xii.  [46.]  t  Heb.  xii  [4.]  t  Heb.  xi.  [37.] 


154  OF  TRUE  PATIENCE  UNDER  WRONGS. 

more  easily  endure  it,  if  both  in  mind  and  by  habit  thou 
art  diligently  prepared  thereunto. 

Do  not  say,  "  I  can  not  endure  to  suffer  these  things 
at  the  hands  of  such  a  one,  nor  are  things  of  this  sort 
to  be  suffered  by  me  ;  for  he  hath  done  me  great  wrong, 
and  reproaclielh  me  with  things  which  I  never  thought 
of ;  but  of  another  1  will  willingly  suffer,  things  too 
which  I  shall  see  I  ought  to  suffer." 

Such  a  thought  is  foolish ;  it  considereth  not  the 
virtue  of  patience,  nor  by  whom  it  will  be  to  be  crown- 
ed ;  but  rather  weigheth  too  exactly  the  persons,  and 
the  injuries  offered  to  itself. 

3.  He  is  not  truly  patient,  who  wih  only  suffer  so 
much  as  he  thinks  good,  and  from  whom  he  pleases. 

But  the  truly  patient  man  minds  not  by  whom  he  is 
exercised,  whether  by  his  superior,  by  one  of  his 
equals,  or  by  an  inferior ;  Avhether  by  a  good  and  holy 
man ;  or  by  one  that  is  per^'erse  and  unworthy. 

But  indifferently  from  every  creature,  how  much 
soever,  or  how  often  soever  anjlhing  adverse  befalls 
him,  he  takes  it  all  thankfully  as  from  the  hands  of 
God,  and  esteems  it  a  great  gain. 

For  with  God  it  is  impossible  that  anything,  how 
small  soever,  if  only  it  be  suffered  for  God's  sake, 
should  pass  without  its  reward. 

4.  Be  thou  therefore  [always]  prepared  for  the 
fight,  if  thou  will  have  the  victory. 

Without  a  combat  thou  canst  not  attain  unto  the 
crown  of  patience.* 

If  thou  art  unwillii.g  to  suffer,  thou  refusest  to  be 

*  2  Tim.  II.  [3-5.] 


OF  HUMAN  INFIRMITY  AND  MISERY.  155 

crowned.  But  if  thou  desire  to  be  crowned,  fight 
miiiifully,  endure  patiently. 

Without  hibor  there  is  no  arriving  at  rest,  nor  with- 
out fightin«T  can  the  victory  he  reached. 

O  Lord,  let  liiat  become  possible  to  me  by  thy  grace, 
which  by  nature  seems  impossible  lo  me. 

Thou  kriowest  that  1  am  able  to  sufh'r  but  little,  and 
that  [  am  quickly  cast  down,  when  a  slight  adversity 
ariseth. 

Tor  thy  name's  sake,  let  every  exercise  of  tribula- 
tion be  made  amiable  tome;  for  to  suller  and  to  be 
disiiuieted  lor  thy  sake,  is  very  wholesome  for  my  soul. 


CHAPTER  XX. 

OF  THE  ArKXOWT.EDGIXO  OF    OUR  OWN  INFIRMITIES  ; 
AND  OF  THE  .MISERIES  OF  THIS  LIFE. 

I  WILL  confess  against  myself  mine  own  nnritjhte- 
ousness  ;*  1  will  confess  my  weakness  unto  Thee, 
O  Lord. 

Oftentimes  a  small  matter  it  is  that  makes  me  sad 
and  dejected. 

I  resolve  that  I  will  act  with  courage,  but  Avhen 
even  a  small  temptation  comes,  1  am  at  once  in  a  great 
strait. 

It  is  sometimes  a  verj"  trifle,  whence  a  great  tempta- 
tion arises. 

And  wliile  I  am  thinking  myself  tolerably  safe,  and 

•  Pi.  xxjdi.  15.] 


156  OF  HUMAN    INFIRMITY  AND    MISERY. 

when  I  least  expect  it,  1  sometimes  find  myself  almost 
entirely  overcome  with  a  slight  breath. 

2.  Behold,  therefore,  O  Lord,  my  low  state,*  and  my 
frailty  every  way  known  unto  thee. 

Have  mercy  on  me,  and  deliver  me  out  of  the  mire, 
that  I  may  not  stick  fast  therein,!  may  not  remain 
utterly  cast  down  for  ever. 

This  is  that  which  oftentimes  strikes  me  backward, 
and  confounds  me  in  thy  sight,  that  I  am  so  subject  to 
fall,  and  weak  in  resisting  my  passions. 

And  although  I  do  not  altogether  consent,  yet  their 
continual  assaults  are  troublesome  and  grievous  unto 
me ;  and  it  is  very  exceedingly  irksome  to  live  thus 
daily  in  conflict. 

Hence  my  weakness  becomes  known  unto  me,  in 
that  hateful  fancies  do  always  much  more  easily  rush 
into  [my  mind]  than  depart  [from  it]. 

3.  Most  mighty  God  of  Israel,  thou  zealous  Lover 
of  faithful  souls !  O  that  thou  wouldst  consider  the 
labor  and  sorrow  of  thy  servant,  and  assist  him  in  all 
things  whatsoever  he  undertaketh. 

Strengthen  me  with  heavenly  courage,  lest  the  old 
man,  the  miserable  flesh,  not  as  yet  fully  subject  to  the 
spirit,  prevail  and  get  the  upper  hand ;  against  which 
it  will  be  needful  for  me  to  fight,  as  long  as  I  breathe 
in  this  miserable  life. 

Alas,  what  a  kind  of  life  is  this,  where  tribulation 
and  miseries  are  never  wanting ;  where  all  is  full  of 
snares,  and  enemies ! 

For  when  one  tribulation  or  temptation  retreateth, 

♦  Psalm  XXV.  [18.]  t  Psahn  Ixix  [14.1 


OF   HUMAN    INFIRMITY    AND  MISERY.  157 

another  cometh  on ;  yea,  and  while  the  first  conflict 
is  yet  lasting,  many  others  come  unexpected  one  after 
another. 

4.  And  how  can  a  life  be  loved  that  hath  so  many 
embitterments,  and  is  subject  to  so  many  calamities* 
and  miseries  1 

Again,  how  is  it  called  a  life,  that  begettelii  so  many 
deaths  and  plagues  ? 

And  yet  it  is  the  object  of  men's  love,  and  many 
seek  to  delight  themselves  therein. 

The  world  is  oftentimes  blamed  for  being  deceitful 
and  vain,  and  yet  men  do  not  easily  part  with  it,  be- 
cause the  desires  of  the  flesh  bear  so  great  a  sway. 

But  some  things  draw  us  to  love  the  world,  others 
to  contemn  it. 

The  lust  of  the  flesh,  the  lust  of  the  eyes,  and  the 
pride  of  life,*  do  draw  us  to  the  love  of  the  world ;  but 
the  pains  and  miseries  that  do  justly  follow  them  cause 
a  hatred  of  the  world  and  a  loathsomeness  thereof. 

5.  But,  alas,  the  fondness  for  vicious  pleasures  over- 
cometh  the  mind  of  him  who  is  addicted  to  the  world ; 
and  he  esteemeth  it  a  delight  to  be  under  thorns,t  be- 
cause he  hath  not  seen  or  tasted  the  sweetness  of  God, 
and  the  inward  pleasantness  of  virtue. 

But  they  who  perfectly  contemn  the  world,  and 
study  to  live  to  God  under  holy  discipline,  these  are 
not  ignorant  of  the  divine  sweetness  promised  to  those 
who  truly  forsake  the  world ;  they  also  '.  ery  clearly 
see  how  grievously  the  world  erreth,  ajad  how  it  is  in 
many  ways  deceived. 

*  1  John  ii.  [16.]  t  Job  xxx.  [7.1 

14 


- — o 

158  OF  ENTIRE  REST  IN  GOD. 


CHAPTER  XXI. 

THAT    WE    ARE    TO     REST    IN    COD    ABOVE    ALL    THINGS 
WH:cU  are  good,  AND  ABOVE  ALL  HIS  OWN  GIFTS. 

Above  all  things,  and  in  all  things,  0  my  soul,  thou 
shall  rest  in  the  Lord  alway,  for  he  himself  is  the  ever- 
lasting Rest  of  the  saints. 

Grant  me,  0  most  sweet  and  loving  Jesus,  to  rest  in 
thee  above  all  creatures,*  above  all  health  and  beauty, 
above  all  glory  and  honor,  above  all  power  and  dignity, 
above  all  knowledge  and  subtilty,  above  all  riches  and 
arts,  above  all  joy  and  gladness,  above  all  fame  and 
praise,  above  all  sweetness  and  comfort,  above  all  hope 
and  promise,  above  all  desert  and  desire : 

Above  all  gifts  and  presents  that  thou  canst  give  and 
impart  unto  us,  above  all  mirih  and  jubilee  that  the 
mind  of  man  can  receive  and  feel : 

Finally,  above  angels  and  archangels,  and  above  all 
the  heavenly  host,  above  all  visible  and  invisible  things, 
and  above  all  that  thou  art  not,  0  my  God. 

2.  Because  thou,  0  Lord,  my  God,  art  supremely 
good  above  all ;  thou  alone  art  most  high,  thou  alone 
most  powerful,  thou  alone  most  full  and  sufficient,  thou 
alone  most  sweet  and  most  solacing : 

Thou  alone  art  most  lovely  and  loving,  thou  alone 
most  noble  and  glorious  above  all  things,  in  whom  all 

I  •  Rom.  viii.  [19-22.] 

I  ^ 

O^ — ' —^ 


OF    ENTIRE    REST   IN  GOD.  159 

good  tilings  together  both  perfectly  are,  and  ever  have 
been,  and  shall  be 

And  therefore  it  is  too  small,  and  unsatisfying,  what- 
soever thou  bestowest  on  nie  beside  thyself,  or  revealest 
unto  me  of  thyself,  or  promises!,  while  thou  art  not 
seen,  and  not  fully  obtained. 

For  surely  my  heart  can  not  truly  rest,  nor  be  entire- 
ly contented,  unless  it  rest  in  thee,  and  surmount  all 
gifts  and  all  creatures  whatsoever. 

3.  0  thou  most  beloved  spouse  [of  my  soul],  Jesu 
Christ,  thou  most  pure  Lover,  thou  Lord  of  all  creation : 
0  that  I  had  the  wings  of  true  liberty,  that  I  might  flee 
away  and  rest  in  thee  !* 

O  when  shall  it  be  fully  granted  me,  to  consider  in 
quietness  of  mind  and  see  how  sweet  thou  art,  my  Lord 
God! 

When  shall  I  fully  gather  up  myself  into  thee,  that 
by  reason  of  my  love  to  thee  I  may  not  feel  myself,  but 
thee  alone,  above  all  sense  and  measure,  in  a  manner 
not  known  unto  every  one  !t 

But  now  I  oftentimes  sigh,  and  bear  my  infelicity 
with  grief. 

Because  many  evils  occur  in  this  vale  of  miseries, 
which  do  often  trouble,  grieve,  and  over-clou  1  me; 
often  hinder  and  distract  me,  allure,  and  entangle  me, 
so  that  I  can  have  no  free  access  unto  thee,  noi  enjoy 
the  sweet  welcomings,  which  are  ever  ready  tor  the 
blessed  spirits. 

O  let  my  sighs  move  thee,  and  my  manifold  cesola- 
tion  here  on  earth. 


160  OF    ENTIRE    REST  IN  OQD. 

4.  0  Jesu,  thou  brightness  of  eternal  glory,  thou 
comfort  of  the  pilgrim-soul,  with  thee  is  my  tongue 
without  voice,  and  my  very  silence  speaketh  unto  thee. 

How  long  doth  my  Lord  delay  to  come  ? 

Let  him  come  unto  me,  his  poor  despised  servant, 
and  let  him  make  me  glad.  Let  him  put  forth  his 
hand,  and  deliver  a  poor  wretch  from  all  anguish. 

Come,  O  come ;  for  without  thee  I  shall  have  no 
joyful  day  nor  hour ;  for  thou  art  my  joy,  and  without 
thee  my  table  is  empty. 

A  wretched  creature  I  am,  and  in  a  manner  im- 
prisoned and  loaded  with  fetters,  until  thou  refresh  me 
with  the  light  of  thy  presence,  and  grant  me  liberty, 
and  show  a  friendly  countenance  toward  me. 

5.  Let  others  seek  what  they  please  instead  of  thee  ; 
but  for  me,  nothing  else  doth  nor  shall  delight  me,  but 
thou  only,  my  God,  my  hope,  my  everlasting  salvation. 

I  will  not  hold  my  peace,  nor  cease  to  pray,  until  thy 
grace  return  again,  and  thou  speak  inwardly  unto  me. 

Behold,  here  I  am.  Benold,  I  come  unto  thee,  be- 
cause thou  hast  called  upon  Me.  Thy  tears  and  the 
desire  of  thy  soul,  thy  humiliation  and  thy  contrition  of 
heart,  have  inclined  and  brought  me  unto  thee. 

And  I  said.  Lord,  I  have  called  thee,  and  have  de- 
sired to  enjoy  thee,  being  ready  to  refuse  all  things  for 
thee. 

For  thou  first  hast  stirred  me  up,  that  I  might  seek 
thee. 

Blessed  be  thou  therefore,  0  Lord,  that  has  showed 


OF  THE  REMEMBRANCE  OF  GOd's  BENEFITS.       161 

this  goodness  to  thy  servant,  according  to  the  multitude 
of  thy  mercies. 

6.  What  hath  thy  servant  more  to  say  before  thee  ? 
he  can  only  greatly  humble  himself  in  thy  sight,  ever 
mindful  of  his  own  iniquity  and  vileness. 

For  there  is  none  like  unto  thee*  in  all  whatsoever 
is  wonderful  in  heaven  and  earth. 

Thy  works  are  very  good,  thy  judgments  true,  and 
by  thy  providence  the  universe  is  governed. 

Praise  therefore,  and  glory  be  unto  thee,  0  Wisdom 
of  the  Father :  let  my  mouth,  my  soul,  and  all  crea- 
tures together,  praise  and  bless  thee. 


CHAPTER  XXII. 

OF  THE  REMEMBRANCE  OF  GOD's  MANIFOLD  BENEFITS. 

Open,  O  Lord,  my  heart  in  thy  law,  and  teach  me 
to  walk  in  thy  commandments.! 

Grant  me  to  understand  thy  will,  and  with  great 
reverence  and  diligent  consideration  to  remember  thy 
benefits,  as  well  in  general  as  in  particular,  that  hence- 
forward I  may  be  able  worthily  to  give  thee  thanks. 

But  I  know,  and  confess,  that  I  am  not  able,  even  in 
the  least  point,  to  give  thee  due  thanks  for  the  favors 
which  thou  bestowest  upon  me. 

I  am  less  than  the  least  of  all  thy  benefits :  and 
when  I  consider  thy  noble  bounty,  the  greatness  there- 
of maketh  my  spirit  to  faint. 

•  Ptalm  Ixzxvl.  [8.]  1  Iialm  cziz 

14* 


162       OF  THE  REMEMBRANCE  OF   GOD's  BENEFITS. 

2.  All  that  we  have  in  our  soul  and  body,  and  what* 
soever  we  possess  outwardly  or  inwardly,  naturally  or 
supernaturally,  are  thy  benefits,  and  do  speak  thee 
bountiful,  merciful,  and  good,  from  whom  we  have 
received  all  good  things. 

Although  one  have  received  more,  another  less,  all 
notwithstanding  are  thine,  and  without  thee  even  the 
least  can  not  be  had. 

He  that  hath  received  greater  can  not  glory  of  his 
own  desert,  nor  extol  himself  above  others,  nor  insult 
over  the  lesser  :  for  he  is  the  greater  and  the  better 
who  asciibeth  least  unto  himself,  and  is  the  most  hum- 
ble and  devout  in  rendering  thanks. 

And  he  that  esteemeth  himself  viler  than  all  men, 
and  judgeth  himself  most  unworthy,  is  fittest  to  receive 
the  greater  blessings. 

3.  But  he  that  hath  received  fewer,  ought  not  to  be 
out  of  heart,  nor  take  it  grievously,  nor  envy  them  that 
are  enriched  with  greater  store ;  but  rather  turn  his 
mind  to  thee,  and  highly  praise  thy  goodness,  for  that 
thou  bestowest  thy  gifts  so  bountifully,  so  freely,  and  so 
willingly,  without  respect  of  persons. 

All  things  proceed  from  thee,  and  therefore  in  all 
things  thou  art  to  be  praised. 

Thou  knowest  what  is  fit  to  be  given  to  every  one ; 
and  why  this  man  hath  less  and  that  more,  it  is  not  for 
us  to  judge,  but  for  thee  who  dost  exactly  know  what 
is  meet  for  every  one. 

4.  Wherefore,  O  Lord  God,  I  even  esteem  it  a  great 
mercy,  not  to  have  much  of  that  which  outwardly  and 
in  the  opinion  of  men  seems  worthy  of  glory  and  ap- 


OF  THE  REMEMBRANCE  OF  GOD's  BENEFITS.       163 

plause.  For  so  it  is,  that  he  who  considers  the  poverty 
and  unworthiness  of  his  person,  should  not  therefore 
conceive  grief  or  sadness,  or  be  cast  down  thereat,  but 
rather  should  take  great  comfort,  and  be  glad ;  because 
thou,  0  God,  hast  chosen  the  poor,  and  humble,  and 
the  despised  of  this  world  for  thyself,*  and  for  thy  fa- 
miliar and  domestic  attendants. 

Witnesses  are  thy  Apostles  themselves,  whom  thou 
hast  made  princes  over  all  the  earth.f 

And  yet  they  lived  in  the  world  without  complaint,J 
so  humble  and  simple,  without  all  malice  and  deceit, 
that  they  even  rejoiced  to  suffer  reproach  for  thy  name  ;|| 
and  what  the  world  abhorreth,  they  embraced  with 
great  affection. 

5.  When  therefore  a  man  loveth  thee  and  acknowl- 
edgeth  thy  benefits,  nothing  ought  so  to  rejoice  him  as 
thy  will  toward  him,  and  the  good  pleasure  of  thy 
eternal  appointment. 

And  herewith  he  ought  to  be  so  contented  and  com- 
forted, that  he  would  as  willingly  be  the  least,  as 
another  would  wish  to  be  the  greatest. 

He  would  too  be  as  peaceable  and  contented  in  the 
last  place  as  in  the  first ;  as  willing  to  be  a  despised 
cast-away,  of  no  name  or  character,  as  to  be  preferred 
in  honor  before  others,  and  to  be  greater  in  the  world 
than  they. 

For  thy  will  and  the  love  of  thy  glory  ought  to  be 
preferred  before  all  things,  and  to  comfort  him  more, 

*  1  Cor.  i.  [27.]  t  Psalm  xly.  [18,] 

X 1  Thess.  u.  [10.]  I  Acts  T.  [41.] 


164  OF  THE  WAY  OF  PEACE. 

and  please  him  better,  than  all  the  benefits  which  either 
he  hath  received  or  may  receive 


CHAPTER  XXIII. 

OF  FOUR  THINGS  THAT  BRING    MUCH  INWARD    PEACE. 

My  son,  now  I  will  teach  thee  the  way  of  peace 
and  true  liberty. 

0  Lord,  I  beseech  thee,  do  as  thou  sayest,  for  this 
is  delightsome  to  me  to  hear 

Endeavor,  my  son,  rather  to  do  the  will  of 
another  than  thine  own.* 

Choose  always  to  have  less  rather  than 

MORE.f 

Seek  always  the  lowest  place,  and  to  be  in- 
ferior TO  every  ONE.J 

Wish  always,  and  pray,  that  the  will  of  God 
may  be  wholly  fulfilled  in  thee.]! 

Behold,  such  a  man  entereth  within  the  borders  of 
peace  and  rest. 

2.  0  Lord,  this  thy  short  speech  containeth  within 
itself  much  perfection. § 

It  is  little  m  words,  but  full  in  meaning,  and  abun- 
dant in  fruit. 

•  Matt.  xxvi.  [39.]— Joim  v.  [30.]  vi.[38.]  1 1  Cor.  x.  [24.] 

t  Luke  xiv.  [10  ]  I  Matt.  vi.  [10.]  «  Matt.  r.  [48.] 


OF  THE  WAY  OF  PEACE.  165 

For  if  it  could  faithfully  be  kept  by  me,  I  ought  not 
to  be  so  easily  troubled. 

For  as  often  as  I  feel  myself  unquiet  and  afflicted,  I 
find  that  I  have  strayed  from  this  doctrine. 

But  thou  who  canst  do  all  things,  and  ever  lovest 
the  profiting  of  my  soul,  increase  in  me  thy  grace, 
that  I  may  fulfil  thy  works,  and  work  out  mine  own 
salvation. 

A  prayer  against  evil  thoughts, 

3.  O  Lord  my  God,  be  not  thou  far  from  me  ;  my 
God,  have  regard  to  help  me  ;*  for  sundry  thoughts 
have  risen  up  against  me,  and  great  fears,  afflicting  my 
soul. 

How  shall  I  pass  through  them  without  hurt?  how 
shall  I  utterly  break  them  ? 

"  I  will  go  before  thee,"  saith  he,  "  and  will  humble 
the  great  ones  of  the  earth ;  I  will  open  the  doors  of 
the  prison,  and  reveal  unto  thee  hidden  secrets."! 

Do,  0  Lord,  as  thou  sayest,  and  let  all  my  evil 
thoughts  fly  from  before  thy  face. 

This  is  my  hope,  my  only  consolation,  to  flee  unto 
thee  in  every  tribulation,  to  trust  in  thee,  to  call  upon 
thee  from  my  heart,  and  to  wait  patiently  for  thy  con- 
solation. 

A  prayer  for  mental  illumination. 
'   0  merciful  Jesus,  enlighten  thou  me  with  a  clear 
shining  inward  light,  and  drive  away  all  darkness  from 
the  habitation  of  my  heart. 

♦  Psalm  Ijuu.  [12.3  t  Isaiah  xir.  [2,  J.] 


166  OF  THE  WAY  OP  PEACE. 

Repress  thou  my  many  wandering  thoughts,  and 
break  in  pieces  those  temptations  which  violently 
assault  me. 

Fight  thou  strongly  for  me,  and  vanquish  the  evil 
beasts,  I  mean  the  alluring  desires  of  the  flesh,  that  so 
peace  may  be  obtained  by  thy  power,  and  that  thine 
abundant  praise  may  resound  in  thy  holy  court,  that  is, 
in  a  pure  conscience. 

Command  the  winds  and  tempests ;  say  unto  the 
sea.  Be  still,*  and  to  the  north  wind.  Blow  not,  and 
there  shall  be  a  great  calm. 

5.  Send  out  thy  light  and  thy  truth,t  that  they  may 
shine  upon  the  earth  ;  for  until  thou  enlighten  me,  I  am 
but  as  earth,  without  form  and  void. 

Pour  forth  thy  grace  from  above,  imbue  my  heart 
with  heavenly  dew,  supply  fresh  streams  of  devotion, 
to  water  the  face  of  the  earth,  that  it  may  bring  forth 
fruit  good  and  excellent. 

Lift  thou  up  my  mind  which  is  pressed  down  by  a 
load  of  sins,  and  draw  up  my  whole  desire  to  things 
heavenly ;  that  having  tasted  the  sweetness  of  supernal 
happiness,  it  may  be  irksome  to  me  even  to  think  about 
eartlily  things. 

6.  Do  thou  pluck  me  away,  and  deliver  me  from  all 
transitory  consolation  of  creatures ;  for  no  created 
thing  can  give  full  comfort  and  rest  to  my  desires. 

Join  thou  me  to  thyself  with  an  inseparable  band  of 
love  ;  for  thou  even  alone  dost  satisfy  him  that  lovelh 
ihee,  and  without  thee  all  things  are  vain  and  frivolous. 

*  Matt.  vlu.  [26.]  t  Psalm  lUU  [3.J 


OF  VAIN  CURIOSITY  ABOUT  OTHERS.  167 


CHAPTER  XXIV 

OP    AVOIDING    CURIOUS     INQUIRY     INTO    OTHER     MEN's 
LIVES 

My  son,  be  not  curious,  nor  trouble  thyself  with  idle 
anxieties.* 

What  is  this  or  that  to  thee  ?  follow  thou  Me.f 

For  what  is  it  to  thee,  whether  that  man  be  such  or 
such,  or  whether  this  man  do  or  speak  this  or  that  ? 

Thou  shalt  not  need  to  answer  for  others,  but  shalt 
give  account  for  thyself  ;J  why  therefore  dost  thou 
entangle  thyself? 

Behold,  I  know  every  one,  and  do  see  all  things  that 
are  done  under  the  sun ;  also  I  understand  how  it  is 
with  every  one,  what  he  thinks,  what  he  wishes,  and 
at  what  his  intentions  aim. 

Unto  Me  therefore  all  things  are  to  be  committed ; 
but  do  thou  keep  thyself  gently  at  peace,  and  let  go 
the  unquiet,  to  be  as  unquiet  as  they  will. 

Whatsoever  they  shall  have  done  or  said,  shall  come 
upon  themselves,  for  Me  they  can  not  deceive. 

2.  Be  not  careful  for  the  shadow  of  a  great  name,  or 
for  the  familiar  friendship  of  many,  or  for  the  private 
affection  of  men. 

For  these  things  both  distract  the  heart,  and  greatly 
darken  it. 

•  Ecclus.  iii.  (23.]— 1  Tim  ▼  [13.]  t  John  xii.  [22.] 

t  Gal.  vi.  [4,  5.] 


168  OF  TRUE  PEACE  OF  HEART. 

Willingly  would  I  speak  my  ward,  and  reveal  my 
secrets  unto  thee,  if  thou  wouldest  diligently  observe 
my  coming,  and  open  unto  nie  the  door  of  thine  heart. 

Be  thou  careful,  and  watchful  in  prayer,  and  in  all 
things  humble  thyself. 


CHAPTER  XXV. 

WHEREIN  FIRM  PEACE  OF  HEART   AND  TRUE  SPIRITUAL 
PROGRESS    CONSISTETH. 

My  son,  I  have  said,  "  Peace  I  leave  with  you,  my 
peace  I  give  unto  you :  not  as  the  world  giveth,  give  I 
unto  you."* 

Peace  is  what  all  desire,  but  all  do  not  care  for  the 
things  that  pertain  unto  true  peace. 

My  peace  is  with  the  humble  and  gentle  of  heart ; 
in  much  patience  shall  thy  peace  be. 

If  thou  wilt  hear  Me  and  follow  my  voice,  thou  shall 
be  able  to  enjoy  much  peace. 


What  then  shall  I  do,  [0  Lord]  ? 


In  every  matter  look  to  thyself,  what  thou  doest,  and 
what  thou  sayest ;  and  direct  thy  whole  attention  unto 
this,  that  thou  mayest  please  me  alone,  and  neither 
iesire  nor  seek  anything  beside  me. 

But  of  the  words  or  deeds  of  others  judge  nothing 
rashly;  neither  do  thou  entangle  thyself  with  things 

*  John  xiv.  ['27.] 


OF  TRUE  PEACE  OF  HEART.  169 

not  committed  mito  thee  ;  and  doing  thus  thou  maycst 
be  Httle  or  seldom  disturbed. 

2.  But  never  to  feel  any  disturbance  at  all,  nor  to 
suffer  any  trouble  of  mind  or  body,  belongs  not  :o  this 
life,  but  to  the  state  of  eternal  rest. 

Think  not  therefore  that  thou  hast  found  true  peace, 
if  thou  feel  no  heaviness  ;  nor  that  then  all  is  well,  if 
thou  have  no  adversary ;  nor  that  "  to  be  perfect,"  is  to 
have  all  things  done  according  to  thy  desire. 

Neither  do  thou  then  esteem  highly  of  thyself,  or 
account  thyself  to  be  specially  beloved,  if  thou  be  in  a 
state  of  great  devotion  and  sweetness ;  for  it  is  not  by 
these  things  that  a  true  lover  of  virtue  is  known,  nor 
doth  the  [spiritual]  progress  and  perfection  of  a  man 
consist  in  these  things. 

3.  Wherein  then,  O  Lord  ? 

In  giving  thyself  over  with  all  thy  neart  to  the 
divine  will,  not  seeking  thine  own  interest,  either  in 
great  matters  or  in  small,  either  in  time  or  in  eternity. 

And  so  thou  shalt  keep  one  and  the  same  counte- 
nance, with  thanksgiving,  both  in  prosperity  and  in  ad- 
versity, weighing  all  things  with  an  equal  balance. 

Be  thou  of  such  courage,  and  so  patient  in  hope, 
that  when  inward  comfor  is  withdrawn,  thou  mayest 
prepare  thy  heart  to  suffer  even  greater  things  ;  and  do 
not  justify  thyself,  as  though  thou  oughtest  not  to  suffer 
these  afflictions,  or  any  so  great,  but  justify  me  in 
whatsoever  I  appoint,  and  [still]  praise  my  holy  name. 

Then  shalt  thou  walk  in  the  true  and  right  way  of 
15 


o 

170  OF  SPIRITUAL  FREEDOM  OF  MIND. 

and  thou  shalt  have  undoubted  hope  to  see  my  face 
again  with  great  delight. 

For  if  thou  attain  to  the  full  contempt  of  thyself, 
know  that  thou  shalt  then  enjoy  abundance  of  peace, 
as  great  as  this  thy  state  of  sojourning  is  capable  of. 


CHAPTER  XXVI. 

OF  THE  EXCELLENCY  OF  A  FREE  MIND,  WHICH  IS  SOONER 
GAINED  BY  HUMBLE    PRAYER    THAN   BY  READING. 

0  Lord,  it  is  the  business  of  a  perfect  man,  never 
to  relax  his  mind  from  attentive  thought  of  heavenly 
things,  and  so  to  pass  amid  many  cares  (as  it  were) 
without  care  ;  not  as  one  destitute  of  all  feeling,  but  by 
the  privilege  of  a  free  mine,  adhering  to  no  creature 
with  inordinate  affection. 

2.  I  beseech  thee,  my  most  gracious  God,  preserve 
me  from  the  cares  of  this  life,  lest  I  should  be  too 
much  entangled  therein ;  also  from  the  many  necessi- 
ties of  the  body,  lest  I  should  be  ensnared  by  pleasure ; 
and  from  whatsoever  is  an  obstacle  to  the  soul,  lest 
being  broken  with  troubles,  I  should  be  overthrown.       j 

1  speak  not  of  those  things  which  worldly  vanity  so 
earnestly  desireth,  but  of  those  miseries,  which  as  pun- 
ishments, and  as  the  common  curse  of  mortality,*  do 
weigh  down  and  hinder  the  soul  of  thy  servant,  that  it 
can  not  enter  into  the  freedom  of  the  spirit  so  often  as 
it  would. 

*Gen.  hi.  [17.]— Rome  vii.  [11.] 


OF  SPIRITUAL  FREEDOM  OF  MIND.  171 

3.  O  my  God,  thou  sweetness  ineffable,  make  bitter 
for  me  all  carnal  comfort,  which  draws  me  away  from 
the  love  of  eternal  things,  and  in  evil  manner  allures 
me  to  itself  by  the  view  of  some  present  delightsome 
good. 

Let  me  not  be  overcome,  0  Lord,  let  me  not  be  over- 
come by  flesh  and  blood  ;*  let  not  the  world  and  the 
short  glory  thereof  deceive  me ;  let  not  \he  devil  and 
his  subtle  fraud  supplant  me. 

Give  me  strength  to  resist,  patience  to  endure,  and 
constancy  to  persevere. 

Give  me,  instead  of  all  the  comforts  of  the  world, 
the  most  sweet  unction  of  thy  Spirit,  and  in  lieu  of 
carnal  love,  pour  in  the  love  of  thy  name. 

4.  Behold!  meat,  drink,  clothes,  and  other  neces- 
saries for  the  maintenance  of  the  body,  are  burdensome 
unto  a  fervent  spirit. 

Grant  me  to  use  such  refreshments  moderately,  and 
not  to  be  entangled  with  an  over-great  desire  of  them. 

It  is  not  lawful  to  cast  away  all  things,  because  na- 
ture is  to  be  sustained ;  but  to  desire  superfluities,  and 
those  things  that  are  merely  pleasurable,  the  holy  law 
forbiddeth  us ;  for  then  the  flesh  would  rebel  against 
the  spirit.  Herein,  I  beseech  thee,  let  thy  hand  govern 
me  and  teach  me,  that  I  may  not  exceed  [the  duo 
bounds]. 

*  Rom.  zii.  [21.] 


172  OF  THE  EVIL  OF   8ELF-L0VB 


CHAPTER  XXVII. 

THAT    IT    IS    PRIVATE    LOVE    WHICH    MOST    HINDERETH 
FROxM  THE  CHIEFEST  GOOD. 

My  son,  thou  oughtest  to  give  all  for  all,  and  to  re- 
tain nothing  of  thyself. 

Know,  that  the  love  of  thyself  dotn  hurt  thee  more 
than  anything  in  the  world. 

According  to  the  love  and  affection  tnou  bearest 
ttiein,  so  doth  everything  cleave  unto  thee  more  or  less. 

If  thy  love  be  pure,*  simple,  and  well-ordered,  thou 
shalt  be  free  from  the  bondage  of  things. 

Do  not  covet  that  which  it  is  not  lawful  for  thee  to 
have.  Do  not  have  that  which  may  hinder  thee,  and 
deprive  thee  of  inward  liberty. 

Strange  it  is  that  thou  committest  not  thyself  wholly 
unto  Me,  from  the  bottom  of  thy  heart,  with  all  things 
thou  canst  have  or  desire. 

2.  Why  dost  thou  consume  thyself  with  vain  grief 'f 
why  tire  thyself  with  needless  cares  ? 

Stand  to  my  good  will,  and  thou  shalt  suffer  no  detri- 
ment at  all. 

If  thou  seek  this  or  that,  and  wouldest  be  here  or 
there,  the  better  to  enjoy  thine  own  profit  and  pleasure, 
thou  shalt  never  be  at  quiet,  nor  free  from  trouble  of 
mind ;  for  in  every  instance  somewhat  will  be  wanting, 
and  in  every  place  there  will  be  some  one  to  cross  thee. 

*  Matt.  Ti.  [22.]  t  Exodus  xviU.  [18.]— Mic.  iv.  [9.] 


OF  THE   EVIL  OF  SELF-LOVE.  173 

Our  help  then  lies  not  in  obtaining  and  heaping  to- 
gether any  external  things,  but  rather  in  despising 
them,  and  utterly  rooting  them  out  from  the  heart. 

And  this  thou  must  understand  not  of  income  and 
wealth  only,  but  of  seeking  after  honor  also,  and  the 
desire  of  vain  praise,  all  which  do  pass  away  with  this 
world. 

The  place  availeth  little  if  the  spirit  of  fervor  be 
wanting,  neither  shall  that  peace  long  continue,  which 
is  sought  from  without  ;*  if  the  state  of  thy  heart  be 
destitute  of  a  true  foundation,  that  is,  unless  thou  stand 
steadfast  in  Me,  thou  mayest  change  but  not  better 
thyself. 

For  when  occasion  arises,  and  is  laid  hold  of,  thou 
shalt  find  what  thou  didst  flee  from,  and  more  too. 

A  prayer  for  a  clean  heart,  and  heavenly  wisdom. 

4.  Strengthen  me,  0  God,  by  the  grace  of  thy  Holy 
Spirit.! 

Grant  me  to  be  strengthened  with  might  in  the  inner 
man,J  and  to  empty  my  heart  of  all  useless  care  and 
anguish  ;1|  not  to  be  drawn  away  with  sundry  desires  of 
anything,  whether  mean  or  precious,  but  to  look  upon 
all  things  as  passing  away,  and  on  myself  also  as 
passing  away  together  with  them. 

For  nothing  is  permanent  under  the  sun,  where  all 
things  are  vanity  and  vexation  of  spirit.^  0  how  wise 
is  he  that  so  considereth  them ! 

5.  0  Lord,  grant  me  heavenly  wisdom,^!  that  I  may 

*  Isaiah  xU.  [13.]  t  Psalm  U.  [12.]  X  Eph.  lU.  [16.] 

I  Matt.  Ti.  [34]  «  Eccles.  i.  [14.]  U.  [1.]   IT  Wisd.  ix.  [4.) 

15* 


-O 


174  OF  DISREGARDING  SLANDER. 

learn  above  all  things  to  seek  and  to  find  thee,  above 
all  things  to  relish  and  to  love  thee,  and  to  think  of  all 
other  things  as  they  are,  according  to  the  disposal  of 
thy  wisdom. 

Grant  me  prudently  to  avoid  him  that  flatters  me, 
and  to  suffer  patiently  him  that  contradicts  me. 

For  it  is  a  great  part  of  wisdom  not  to  be  moved 
with  every  blast  of  words,*  nor  to  give  ear  to  an  ill, 
flattering  syren ;  for  thus  we  shall  go  on  securely  m 
the  way  which  we  have  begun. 


CHAPTER  XXVIII. 

AGAINST  THE  TONGUES  OF  SLANDERERS. 

My  son,  take  it  not  grievously  if  some  think  ill  of 
thee,t  and  speak  that  which  thou  wouldest  not  willingly 
hear. 

Thou  oughtest  to  judge  the  worst  of  thyself,  and  to 
think  no  man  weaker  than  thyself. 

If  thou  dost  walk  spiritually,  thou  wilt  not  much 
weigh  fleeting  words. 

It  is  no  small  wisdom  to  keep  silence  in  an  evil 
time,  and  inwardly  to  turn  thyself  to  Me,  nor  to  be 
troubled  bv  the  judgment  of  men. 

2.  Let  not  thy  peace  be  in  the  tongues  of  men ;  for 
whether  they  interpret  well  or  ill,  thou  art  not  therefore 
another  man.  Where  are  true  peace  and  true  glory  ? 
Are  they  not  in  Me  ?| 

♦  Eph.  It.  [14.]  1 1  Cor.  Iv.  [13.]  t  John  rvl.  [33.] 


OF  SEEKING  GOD  IN  TIME  OF  AFFLICTION.         175 

And  he  that  coveteth  not  to  please  mei/,  nor  feareth 
to  displease  them,  shall  enjoy  much  peace. 

From  inordinate  love  and  vain  fear  ariseth  all  dis- 
quietness  of  heart  and  distraction  of  mind. 

CHAPTER  XXIX. 

HOW  WE  OUGHT  TO  CALL  UPON  GOD,  AND  TO  BLESS  HIM, 
WHEN  TRIBULATION  IS  UPON  US. 

Blessed,  0  Lord,  be  thy  name  for  ever  ;*  for  that 
it  pleaseth  thee  that  this  temptation  and  tribulation 
should  come  upon  me. 

I  can  not  escape  it,  but  must  needs  flee  to  thee,  that 
thou  mayest  help  me,  and  turn  it  to  my  good. 

Lord,  I  am  now  in  aflliction,  and  it  is  not  well  to 
my  mind,  but  I  am  much  troubled  with  the  present 
sufliering. 

And  now,  dear  Father,  what  shall  I  say  ?t  I  am 
caught  amid  straits ;  save  thou  me  from  this  hour. 

Yet  therefore  came  I  unto  this  hour,  that  thou  mayest 
be  glorified,  when  I  shall  be  greatly  humbled,  and  by 
thee  delivered. 

Let  it  please  thee.  Lord,  to  deliver  me  ;|  for  poor 
wretch  that  I  am,  what  can  I  do,  and  whither  shall  I 
go  without  thee  ? 

Grant  me  patience,  O  Lord,  even  now  in  this  emer- 
gency. Help  me,  my  God,  and  then  I  will  not  fear 
how  grievously  soever  I  be  afllicted. 

*  Job.  i.  [21.]— Psalm  cxitf.  [2.]        t  Matt.  ucvi.  [or  John  xii.  27 
t  Psalm  xxxvii  [40.] 


176       OF  TRUSTING  GOD    IN   TIME  OF  AFFLICTION. 

2.  And  now  in  these  my  troubles  what  shall  I  say? 

Lord,  thy  will  be  done  ;*  I  have  well  deserved  to 
be  afflicted  and  grieved. 

Surely  I  ought  to  bear  it ;  and  0  that  I  may  bear  it 
with  patience,  until  the  tempest  pass  over,  and  it  be- 
come calm ! 

But  thy  omnipotent  hand  is  able  to  take  even  this 
temptation  from  me,  and  to  assuage  the  violence  there- 
of, that  I  utterly  sink  not  under  it ;  as  oftentimes  here- 
tofore thou  hast  done  unto  me,  0  my  God,  my  Mercy ! 

And  the  more  difficult  it  is  to  me,  so  much  the  more 
easy  to  thee  is  this  change  of  the  right-hand  of  the 
Most  High. 


CHAPTER  XXX. 

OF  CRAVING  THE    DIVINE  AID,  AND    CONFIDENCE  OF  RE- 
COVERING GRACE. 

My  son,  I  am  the  Lord  that  giveth  strength  in  the 
day  of  tribulation.! 

Come  thou  unto  me,  when  it  is  not  well  with  thee. J 

This  is  that  which  most  of  all  hindereth  heavenly 
consolation,  that  thou  art  too  slow  in  turning  thyself 
unto  prayer. 

For  before  thou  dost  earnestly  supplicate  me,  thou 
seekest  in  the  meanwhile  many  comforts,  and  refreshest 
thyself  in  outward  things. 

*  Matt.  vi.  no.]  t  Nahum  I.  [7.]  t  Matt.  xl.  [28.] 


Q-- 


OF  TRUSTING  GOD  IN  TIME  OF  AFFLICTION.       177 

And  hence  it  comes  to  pass  that  all  doth  little  profit 
thee,  until  thou  well  consider  that  I  am  he  who  do 
rescue  them  that  trust  in  me  ;  aid  that  out  of  me,  there 
is  neither  powerful  help,  nor  profitable  counsel,  nor 
lasting  remedy. 

But  do  thou,  having  now  recovered  breath  after  the 
tempest,  gather  strength  again  in  the  light  of  my  mer- 
cies ;  for  I  am  at  hand  (saith  the  Lord)  to  repair  all, 
not  only  entirely,  but  also  abundantly  and  in  most 
plentiful  measure. 

2.  Is  there  anything  hard  to  me  ?  or  am  1  like  unto 
one  that  promiseth  and  performeth  not  ?* 

Where  is  thy  faith  ?  stand  firmly  and  with  persever- 
ance ;  take  courage  and  be  patient ;  comfort  will  come 
to  thee  in  due  time. 

Wait,  wait  [I  say]  for  me :  I  will  come  and  heal 
thee. 

It  is  a  temptation  that  vexeth  thee,  and  a  vain  fear 
that  affrighteth  thee. 

What  else  doth  anxiety  about  future  contingencies 
bring  thee,  but  sorrow  upon  sorrow  ?  "  Sufficient  for 
the  day  is  the  evil  thereof."! 

It  is  a  vain  thing  and  unprofitable,  to  be  either  dis- 
turbed or  pleased  about  future  things,  which  perhaps 
will  never  come  to  pass; 

3.  But  it  is  incident  to  man,  to  be  deluded  with  such 
imaginations ;  and  a  sign  of  a  mind  as  yet  weak,  to 
be  so  easily  drawn  away  by  the  suggestion  of  the 
enemy. 

Fox  so  he  may  delude  and  deceive  thee,  he  careth 

•  Matt,  xiiii.  [35  ]  t  Matt.  vl.  [34.] 


178        OF  TRUSTING  GOD  IN  TIME  OF  AFFLICTION, 

not  whether  it  be  by  true  or  by  false  propositions ; 
whether  he  overthrow  thee  with  the  love  of  present,  or 
the  fear  of  future  things. 

Let  not  therefore  thy  heart  be  troubled,  neither  let 
it  fear. 

Trust  in  me,  and  put  thy  confidence  in  my  mercy.* 

When  thou  thinkest  thyself  farthest  off  from  me, 
oftentimes  I  am  nearest  unto  thee. 

When  thou  judgest  that  almost  all  is  lost,  then 
oftentimes  the  greatest  gain  of  reward  is  close  at 
hand. 

All  is  not  lost,  when  anything  falleth  out  contrary. 

Thou  must  not  judge  according  to  present  feeling; 
nor  so  take  any  grief,  or  give  thyself  over  to  it,  from 
whencesoever  it  cometh,  as  though  all  hopes  of  recov- 
ery were  quite  gone. 

4.  Think  not  thyself  wholly  left,  although  for  a  time 
I  have  sent  thee  some  tribulation,  or  withdrawn  thy 
desired  comfort ;  for  this  is  the  way  to  the  kingdom  of 
heaven. 

And  without  doubt  it  is  more  expedient  for  thee  and 
the  rest  of  my  servants,  that  ye  be  exercised  with  ad- 
versities, than  that  ye  should  have  all  things  according 
to  your  desires. 

I  know  the  secret  thoughts  of  thy  heart,  and  that  it 
is  very  expedient  for  thy  welfare,  that  thou  be  left  some- 
times without  taste  [of  spiritual  sweetness,  and  in  a  dry- 
condition],  lest  perhaps  thou  shouldest  be  puffed  up 
with  thy  prosperous  estate,  and  shouldest  be  willing  to 
please  thyself  in  that  which  thou  art  not. 

*  Psalm  xci.  [1.] 


OF  TRUSTING  GOD  IN  TIME  OF  AFFLICTION.        179 

That  which  I  have  given,  I  can  take  away;  and 
restore  it  again  when  I  please. 

5.  When  I  give  it,  it  is  mine  ;  when  I  withdraw  it, 
I  take  not  anything  that  is  thine ;  for  mine  is  every 
good  and  every  perfect  gift.* 

If  I  send  thee  affliction,  or  any  cross  whatsoever, 
repine  not,  nor  let  thy  heart  fail  thee  ;  I  can  quickly 
succor  thee,  and  turn  all  thy  heaviness  into  joy. 

However  I  am  righteous,  and  greatly  to  be  praised 
when  I  deal  thus  with  thee. 

6.  If  thou  be  wise,  and  considerest  this  rightly,  thou 
wilt  never  mourn  so  dejectedly  for  any  adversity  that 
befalleth  thee,  but  rather  rejoice  and  give  thanks. 

Yea,  thou  wilt  account  this  thy  special  joy,  that 
afflicting  thee  with  sorrows,  I  do  not  spare  thee. 

"  As  my  Father  hath  loved  me,  I  also  love  you,"t 
said  I  unto  my  beloved  disciples ;  whom  certainly  I 
sent  not  out  to  temporal  joys,  but  to  great  conflicts  ;  not 
to  honors,  but  to  contempts ;  not  to  idleness,  but  to 
labors ;  not  to  rest,  but  to  bring  forth  much  fruit  with 
patience.     Remember  thou  these  words,  O  my  son  ! 

•  James  i.  [17.]  t  John  xv.  [9.] 


180  OF  LEAVING  THE  CREATURE  FOR  THE  CREATOR. 


CHAPTER  XXXI. 

OF  THE  CONTEMPT  OF  ALL  CREATURES,  TO  FIND  OUT 
THE  CREATOR. 

0  Lord,  I  stand  much  in  need  of  yet  greater  grace, 
if  I  ought  to  reach  that  pitch,  where  neither  man  nor 
any  creature  shall  be  a  hinderance  unto  me. 

For  as  long  as  anything  detains  me,  I  can  not  freely 
take  my  flight  to  thee. 

He  desired  to  fly  freely  that  said,  "  Who  will  give 
me  wings  like  a  dove,  and  I  will  flee  away  and  be  at 
rest  ?"* 

What  thing  more  quiet  than  the  single  eye  ?t  and 
what  more  free,  than  he  that  desirelh  nothing  upon 
earth  ? 

A  man  ought  therefore  to  mount  over  all  creatures, 
and  perfectly  to  go  out  of  himself  and  stand  in  ecstasy 
of  mind,  and  [so]  see  that  thou,  the  Creator  of  all 
things,  hast  nothing  amongst  creatures  like  unto  thy- 
self. 

Unless  too  a  man  be  freed  from  [the  affection  of] 
all  creatures,  he  can  not  with  freedom  of  mind  attend 
unto  divine  things. 

For  that  is  the  cause  why  there  are  so  few  con- 
templative men  to  be  found,  for  that  few  can  wholly 
withdraw  themselves  rom  things  created  and  perish- 
ing. 

*  Psalm  Ir.  £6.]  t  Matt,  vl  [22.1 


OF  LEAVING  THE  CREATURE  FOR  THE  CREATOR.  181 

2.  To  obtain  this  there  is  need  of  much  grace, 
which  may  elevate  the  soul,  and  carry  it  aviray  above 
itself. 

And  unless  a  man  be  elevated  in  spirit,  and  freed 
from  all  creatures,  and  wholly  united  unto  God,  what- 
soever he  knoweth,  and  whatsoever  he  hath,  is  of  no 
great  weight. 

For  a  long  while  shall  he  be  small,  and  lie  [grovel- 
ling] below,  whoever  he  be  that  esteemeth  anything 
great,  but  the  One  only  Infinite  Eternal  God. 

And  whatsoever  is  not  God,  is  nothing,  and  ought  to 
be  accounted  as  nothing. 

There  is  great  difference  between  the  wisdom  of  an 
illuminated  and  devout  man,  and  the  knowledge  of  a 
learned  and  studious  clerk. 

Far  more  noble  is  that  learning  which  flo\^  e-.h  from 
above,  from  the  Divine  Influence,  than  that  which  is 
painfully  gotten  by  the  wit  of  man 

3.  There  are  many  that  desire  contemplation,  but 
they  endeavor  not  to  practise  those  things  that  are  re- 
quired thereunto. 

A  great  hinderance  it  is,  that  men  rest  in  signs  and 
sensible  things,  and  take  little  care  about  the  perfect 
mortification  of  themselves. 

I  know  not  what  it  is,  by  what  spirit  we  are  led, 
nor  what  we  pretend,  we  that  seem  to  be  called  spirit- 
ual, that  we  take  so  much  pains,  and  are  so  full  of 
anxiety  about  transitory  and  low  things,  and  scarcely 
even  seldom  think  of  our  own  inward  concernments, 
with  full  recollection  of  mind. 
16 


182  OF  LEAVING  THE  CREATURE  FOR  THE  CREATOR. 

4.  Alas,  presently  after  a  slight  recollection,  we 
break  out  again,  and  weigh  not  our  works  with  diligent 
examination. 

We  mind  not  where  our  affections  lie,  nor  bewail 
the  impurity  that  is  in  all  our  actions. 

For  "  all  flesh  had  corrupted  his  way,"  and  therefore 
did  the  great  deluge  ensue.* 

Since  then  our  inward  affection  is  much  corrupted, 
our  actions  thence  proceeding  must  needs  be  corrupted 
also,  proofs  of  the  want  of  internal  vigor. 

From  a  pure  heart  proceedeth  the  fruit  of  a  good 
life. 

5.  We  ask  how  much  a  man  has  done,  but  from 
what  degree  of  virtuous  principle  he  acts,  is  not  so 
diligently  considered. 

We  inquire  whether  he  be  courageous,  rich,  hand- 
some, skilful,  a  good  writer,  a  good  singer,  or  a  good 
laborer ;  but  how  poor  he  is  in  spirit,  how  patient  and 
meek,  how  devout  and  spiritual,  is  seldom  spoken  of. 

Nature  respecteth  the  outward  things  of  a  man, 
grace  tumeth  itself  to  the  inward. 

The  one  is  often  disappointed ;  the  other  hath  her 
trust  in  God,  and  so  is  not  deceived. 

•  Gen.  vi.  [12.]  vii.  [21.] 


OF  SELF   RENUNCIATION.  183 


CHAPTER  XXXII. 

OF  SELF-DENIAL,  AND    RENOUNCING    EVERY  EVIL  APPE- 
TITE 

My  son,  thou  canst  not  possess  perfect  liberty  unless 
thou  wholly  renounce  thyself.* 

They  are  but  in  fetters  all  who  merely  seek  their 
own  interest,  and  are  lovers  of  themselves ;  covetous 
are  they,  curious,  wanderers,  always  seeking  delicates, 
not  the  things  of  Jesus  Christ,  but  oftentimes  devising 
and  framing  that  which  will  not  continue. 

For  all  that  is  not  of  God  shall  perish. 

Keep  this  short  and  complete  saying :  "  Forsake  all, 
and  thou  shalt  find  all."  Leave  [all  inordinate]  desire 
and  thou  shalt  find  rest. 

Consider  this  well,  and  when  thou  hast  fulfilled  it, 
thou  shalt  understand  all  things. 

0  Lord,  this  is  not  the  work  of  one  day,  nor  chil- 
dren's sport ;  yea,  rather  in  this  short  word  is  included 
all  the  perfection  of  religious  persons. 

My  son,  thou  oughtest  not  to  turn  back,  noi  at  once 
to  be  cast  down,  when  thou  hearest  of  the  way  of  the 
p»",rfect ;  but  rather  be  stirred  up  to  higher  things,  or  at 
least  in  desire  sigh  after  them. 

1  would  it  were  so  with  thee,  and  thou  wert  arrived 

*  Matt,  xvi  [24.]  xij   [8,  9.] 


184  OF  SELF-RENUNCIATIOX. 

at  this,  to  be  no  longer  a  lover  of  tb'^elf,  but  didst 
stand  merely  at  my  beck,  and  at  his  ^;fhom  I  have  ap- 
pointed a  father  over  thee ;  then  thou  shouldest  ex- 
ceedingly please  Me,  and  all  thy  life  would  pass  away 
in  joy  and  peace. 

Thou  hast  yet  many  things  to  part  with,  which,  un- 
less thou  wholly  resign  up  unto  Me,  thou  shalt  not  at- 
tain to  that  which  thou  desirest. 

"  I  counsel  thee  to  buy  of  Me  gold  tried  in  the  fire, 
that  thou  mayest  become  rich  ;"*  that  is,  heavenly  wis- 
dom, which  treadeth  under-foot  all  inferior  [and  earthlyj 
things. 

Set  little  by  earthly  wisdom,  and  cam  not  fondly  to 
please  others  or  thyself. 

3.  I  said  that  mean  things  must  be  bought  with 
things  which,  among  men,  are  precious  and  of  great 
esteem. 

For  true  heavenly  wisdom  doth  seem  mean,  of  small 
account,  and  almost  forgotten  among  men,  as  having 
no  high  thoughts  of  itself,  nor  seeking  to  be  magnified 
upon  earth.  Many  indeed  praise  it  whh  their  mouth, 
but  in  their  life  they  are  far  from  it;  yet  is  it  the 
precious  pearl,t  which  is  hidden  from  many. 

*  Re*  Iii  ri&]  f  Matt  xiil.  [48. J 


OF  CONSTANCY  AND  SINGLENESS  OF   HEART.       185 


CHAPTER  XXXIII. 

OF  INCONSTANCY  OF  HEART,  AND  OF  HAVIWO  OUR  FINAL 
INTENTIONS   DIRECTED  UNTO  GOD. 

My  son,  trust  not  to  thy  feeling,  for  it  will  quickly 
be  changed  into  another  thing. 

As  long  as  thou  livest,  thou  art  subject  to  mutability,* 
even  against  thy  will ;  so  that  thou  art  at  one  time 
merry,  then  sad  ;  at  one  time  quiet,  then  troubled  ;  now 
devout,  then  indevout ;  now  diligent,  then  listless  ;  now 
grave,  and  presently  light. 

But  he  that  is  wise  and  well  instructed  in  the  spirit 
standeth  fast  upon  these  mutable  things ;  not  heeding 
what  he  feeleth  in  himself,  or  which  way  the  wind  of 
instability  bloweth  ;  but  that  the  whole  intention  of  his 
mind  may  tend  to  the  right  and  best  end. 

For  thus  he  will  be  able  to  continue  one  and  the 
self-same,  and  unshaken,  in  the  midst  of  so  many  various 
events  directing  continually  the  single  eye  of  his  in- 
tention unto  Me. 

2.  And  the  purer  the  eye  of  the  intention  is,t  with 
80  much  the  more  constancy  doth  a  man  pass  through 
the  several  kinds  of  storms  [which  assail  him]. 

But  in  many  the  eye  of  a  pure  intention  waxes  dim, 
for  it  quickly  looks  upon  some  delightsome  object  which 
comes  in  its  way. 

•  Job.  xiT.  [«.]  Matt.  ri.  t22.J 


186  OF  THE  SWEETNESS  OF  GOD's  LOVE. 

For  it  is  rare  to  find  one  who  is  wholly  free  from  all 
blemish  of  self-seeking. 

So  the  Jews  formerly  came  to  Bethany  to  Martha 
and  Mary,  not  for  Jesus's  sake  only,  but  that  they  miglit 
see  Lazarus  also.* 

The  eye  of  our  intention  therefore  is  to  be  purified, 
that  it  may  be  single  and  right,t  and  is  to  be  directed 
unto  me,  beyond  all  the  various  mediums  which  may 
come  between 


CHAPTER  XXXIV. 

THAT  GOD  IS  SWEET  ABOVE  ALL  THINGS,  AND  IN  ALL 
THINGS,  TO  HIM  THAT  LOVETH  HIM. 

"  Behold  !  my  God,  and  all  things  [to  me]."  What 
would  I  more,  and  what  happier  things  can  I  desire  ? 

0  sweet  and  savory  word !  but  to  him  that  loveth  the 
word,  not  the  world  nor  those  things  that  are  in  the 
world. 

"  My  God,  and  all  things."  Enough  is  said  to  him 
that  understandeth ;  and  to  him  that  loveth,  it  is  pleas- 
ant to  repeat  it  often. 

For  when  thou  art  present,  all  things  do  yield 
delight,  but  when  thou  art  absent,  everything  becomes 
irksome. 

Thou  givesi  quietness  of  heart,  and  much  peace,  and 
festive  joy. 

Thou  makest  us  think  well  of  all  things,  and  praise 
thee  in  all  things ;  neither  can  anything  please  long 
•  John  xil.  [9.]  t  Matt.  t1  £28.] 


OF  THE  SWEETNESS  OF  OOD's  LOVE.  187 

without  thee  :  but  if  it  be  pleasant  and  grateful,  thy 
grace  must  be  present,  and  it  must  be  seasoned  with 
the  sweetness  of  thy  wisdom. 

2.  What  is  not  savory  unto  him  to  whom  thou  art 
pleasing. 

And  whom  thou  delightest  not,  what  can  be  pleasant 
to  him  ? 

But  the  wise  men  of  the  world,  and  they  also  who 
relish  the  things  of  the  flesh,  come  short  of  thy  wis- 
dom,* for  in  the  one  is  much  vanity,  and  in  the  other 
death. 

But  they  that  follow  thee  by  the  contempt  of  worldly 
things,  and  mortification  of  the  flesh,  are  proved  to  be 
truly  wise  ;  for  they  are  changed  from  vanity  to  truth, 
from  the  flesh  to  the  spirit. 

These  relish  God ;  and  what  good  soever  is  found 
in  creatures,  they  wholly  refer  unto  the  praise  of  their 
Maker. 

Great,  however,  yea,  very  great  is  the  diff*erence 
between  the  sweetness  of  the  Creator,  and  of  the 
creature,  of  Eternity  and  of  time,  of  Light  uncreated 
and  of  light  enlightened. 

3.  0  thou  Everlasting  Light,  surpassing  all  created 
lights,  dart  the  beams  of  thy  brightness  from  above 
which  may  pierce  all  the  most  inward  parts  of  my 
heart. 

Purify,  rejoice,  enlighten  and  enliven  my  spirit, 
with  all  the  powers  thereof,  that  I  may  cleave  unto 
thee  with  abundance  of  joy  and  triumph. 

0  when  will  that  blessed  and  desired  hour  come, 

♦  1  Cor.  I.  [26.]— Rom.  viii.  [il— 1  John  ii.  [10.] 


188  OF  WELL-ENDURING  TEMPTATIONS. 

that  thou  mayest  satisfy  me  with  thy  presence,  and 
thou  mayest  be  unto  me  all  in  all. 

As  long  as  this  is  not  granted  me,  I  shall  not  have 
full  joy. 

Still,  alas !  the  old  Man  doth  live  in  me,*  he  is  not 
wholly  crucified,  is  not  perfectly  dead. 

Still  doth  he  mightily  strive  against  the  Spirit,  and 
stirreth  up  inward  wars,  and  suffereth  not  the  kingdom 
of  my  soul  to  be  in  peace. 

4.  But  thou  that  rulest  the  power  of  the  sea,  and 
stillest  the  rising  of  the  waves  thereof,!  arise  and  help 
me ! 

Scatter  the  nations  that  desire  war, J  crush  thou 
them  in  thy  might. 

Display  thy  greatness,  I  beseech  thee  and  let  thy 
right  hand  be  glorified,  for  there  is  no  other  hope  or 
refuge  for  me,  save  in  thee,  O  Lord  my  God.| 


CHAPTER  XXXV. 

THAT  THERE  IS  NO  SECURITY  FROM  TEMPTATION 
IN  THIS  LIFE. 

My  son,  thou  art  never  secure  in  this  life,  but  as 
long  as  thou  livest,§  thou  shalt  always  need  spiritual 
armor. 

Thou  dwellest  among  enemies,  and  art  assaulted  on 
the  right  hand  and  on  the  left.Tf 

*  Rom.  vii.  t  PsaJm  Ixxxix.  [9.]  t  Psalm  Ixviii.  [30.J 

I  Pialm  xiii.  [14.]        *  Job  vii.  [1.]  1  2  Cor.  ri.  r7.] 


OF  WELL-ENDURING  TEMPTATIONS.  189 

If  therefore  thou  defend  not  thyself  on  every  side 
with  the  shield  of  patience,  thou  canst  not  be  long 
without  a  wound. 

Moreover,  if  thou  fix  not  thy  heart  on  Me  with  a 
sincere  willingness  to  suffer  all  things  for  Me,  thou 
canst  not  bear  the  heat  of  this  combat,  nCT  attain  to  the 
palm  of  the  saints  in  bliss. 

Thou  oughtest  therefore  manfully  to  go  through  all, 
and  to  secure  a  strong  hand  against  whatsoever  with- 
standeth  thee. 

For  to  him  that  overcometh  is  manna  given,  but  for 
the  indolent  there  remains  much  misery. 

2.  If  thou  seek  rest  in  this  world,  how  wilt  thou 
then  attain  to  the  everlasting  rest  ? 

Dispose  not  thyself  for  much  rest,  but  for  much 
patience. 

Seek  true  peace  not  in  earth,  but  in  heaven ;  not  in 
men,  nor  in  any  other  creature,.but  in  God  alone. 

For  the  love  of  God  thou  oughtest  cheerfully  to 
undergo  all  things,  that  is  to  say,  all  labor,  grief,  tempt- 
ation, vexation,  anxiety,  necessity,  infirmity,  injury, 
detraction,  reproof,  humiliation,  shame,  correction,  and 
contempt  [of  every  kind  and  degree]. 

These  help  to  virtue  ;  these  are  the  trial  of  a  novice 
in  Christ ;  these  frame  the  heavenly  crown. 

I  will  give  an  everlasting  reward  for  a  short  labor, 
and  infinite  glory  for  transitory  shame. 

3.  Thinkest  thou  that  thou  shalt  always  have  spirit- 
ual consolations  at  will  ? 

My  saints  had  not  so,  but  they  had  many  afflictions, 
and  sundry  temptations,  and  great  discomforts. 


190  OF  DISREGARDING  MAN's  JUDGMENT. 

But  in  all  these  they  did  bear  themselves  up  patiently, 
ar.d  trusted  rather  in  God  than  in  themselves,  knowing 
that  the  sufferings  of  this  time  are  not  worthy  to  be 
compared  to  future  glory.* 

Wilt  thou  have  that  at  once,  which  many  after  many 
tears  and  great  labors  have  hardly  obtained  ? 

Wait  for  the  Lord,  behdve  thyself  manfully,  and  be 
of  good  courage  ;t  do  not  despair,  do  not  leave  thy 
place,  but  steadily  expose  both  body  and  soul  for  the 
glory  of  God. 

I  will  reward  thee  in  most  plentiful  manner ;  I  will 
be  with  thee  in  every  tribulation. 


CHAPTER  XXXVI. 

AGAINST  THE  VAIN  JUDGMENTS  OF  MEN. 

My  son,  cast  thy  heart  firmly  on  the  Lord,  and  fear 
not  the  judgment  of  men,  when  conscience  testifieth  of 
thy  dutifulness  and  innocency. 

It  is  a  good  and  happy  thing  to  suffer  in  such  a  way ; 
nor  will  it  be  burdensome  to  a  heart  which  is  humble, 
and  which  trusteth  rather  in  God  than  in  itself. 

The  most  part  of  men  are  given  to  talk  much,  and 
and  therefore  little  trust  is  to  be  placed  in  them. 

Moreover  also,  to  satisfy  all  is  not  possible. 

Although  Paul  endeavored  to  please  all  in  the  Lord, 
and  made  himself  all  things  unto  all,J  yet  with  him  it 

•  Rom.riii  [18.)       +  Psalm  ixvii.  [14.]       t  1  Cor.  li.  [22.]— 2  Cor.  tr.  [1.1 


OF  DISREGARDING  MAn's  JUDGMENT.  191 

was  a  very  small  thing  that  lie  should  be  judged  of 
man*s  judgment.* 

lie  did  for  the  edification  and  salvation  of  others 
what  lay  in  him,  and  as  much  as  he  was  able ;  yet 
could  he  not  hinder  but  that  he  was  sometimes  judged 
and  despised  by  others. 

Therefore  he  committed  all  to  God,  who  knew  all, 
and  he  defended  himself  with  patience  and  humility 
against  unjust  tongues,  or  against  such  as  thought  vani- 
ties and  lies,  and  spake  boastfully  what  they  listed. 

Sometimes  notwithstanding  he  made  answer,  lest 
the  weak  should  be  offended  by  his  silence. f 

3.  Who  art  thou  that  fearest  a  mortal  man  ?  To- 
day he  is,  and  to-morrow  he  is  not  seen  4 

Fear  God,  and  thou  shalt  not  need  to  fear  the  terrors 
of  men. 

What  harm  can  the  words  or  injuries  of  any  man  do 
thee  ?  He  hurteth  himself  rather  than  thee,  nor  can 
he  avoid  the  judgment  of  Godl|  whosoever  he  be. 

Have  thou  God  before  thine  eyes,  and  contend  not 
with  complaining  words. 

And  if  for  the  present  thou  seem  to  be  worsted,  and 
to  suffer  shame  undeservedly,  do  not  therefore  repine, 
neither  do  thou  lessen  thy  crown  by  thy  impatience.^ 

But  rather  lift  thou  up  thine  eyes  to  Me  in  heaven, 
who  am  able  to  deliver  thee  from  all  shame  and  wrong, 
and  to  render  to  every  man  according  to  his  works. 

*  Polos,  i.  [1  Cor.  IV.  3.]  t  Acta  fxxvi.  Phil.  i.  [11.] 

J  1  Mac  ii.  [62,  63.]  I  Rom.  ii  [3.]  1  Cor.  xi.  [3*.] 

«  Ueb.  zii.  [1,  2.] 


192         OF  ATTAINING  TRUE  FREEDOM  OF  HEART. 


CHAPTER  XXXVII. 

OF  PURE  AND  ENTIRE  RESIGNATION  OF  OURSELVES,  FOR 
THE  OBTAINING  FREEDOM  OF   HEART. 

M\r  son,  forsake  thyself,  and  thou  shalt  find  Me.* 
Make  no  [self-respecting]  choice  of  anything,  nor  ap- 
propriate anything  to  thyself,  and  thou  shalt  ever  be  a 
gainer. 

For  greater  grace  shall  be  added  to  thee,  the  moment 
thou  dost  perfectly  resign  thyself,  if  thou  dost  not  turn 
back  to  take  thyself  again. 

Lord,  how  often  shall  I  resign  myself,  and  wherein 
shall  I  forsake  myself? 

Always,  and  every  hour ;  as  well  in  small  things  as 
in  great.  I  except  nothing,  but  do  desire  that  thou  be 
found  naked  [and  void]  of  all  things. 

Otherwise  how  canst  thou  be  mine,  and  I  thine,  un- 
less thou  be  stripped  of  all  self-will,  both  within  and 
without  ? 

The  sooner  thou  doest  this,  the  better  it  will  be  with 
thee ;  and  the  more  fully  and  sincerely  thou  doest  it, 
80  much  the  more  shalt  thou  please  Me,  and  so  much 
the  more  shalt  thou  gain. 

2.  Some  there  are  who  resign  themselves,  but  with 
certain  exceptions  :  for  they  put  not  their  whole  trust  in 
God,  therefore  they  study  how  to  provide  for  themselves. 

♦  Matt,  xvi,  [24.1 


OF  ATTAINING  TRUE  FREEDOM  OF  HEART.    193 

Some  also  at  first  do  offer  all,  but  afterward  being 
assailed  with  temptation,  they  return  again  to  their  own 
place,  and  therefore  they  make  no  progress  in  the 
path  of  virtue. 

These  shall  not  attain  to  the  true  liberty  of  a  pure 
heart,  nor  to  the  favor  of  my  sweetest  familiarity, 
unless  they  first  make  an  entire  resignation  and  a 
daily  oblation  of  themselves  unto  me.  For  without 
this,  there  neither  is  nor  can  be  a  fruitful  union  [with 
me]. 

3.  I  have  very  often  said  unto  thee,  and  now  again 
I  say  the  same,  Forsake  thyself,*  resign  thyself,  and 
thou  shalt  enjoy  much  inward  peace. 

Give  all  for  all ;  seek  nothing,  require  back  nothing  ; 
abide  purely  and  with  a  firm  confidence  in  me,  and 
thou  shalt  possess  me ;  thou  shalt  be  free  in  heart,  and 
darkness  shalt  not  tread  thee  down. 

Let  this  be  thy  whole  endeavor,  let  this  be  thy 
pr?ver,  this  thy  desire  ;  that  being  stripped  of  all  selfish- 
ness, thou  mayest  with  entire  simplicity  follow  Jesus 
only,  and  dying  to  thyself  mayest  live  eternally  to  me. 

Then  shall  all  vain  imaginations,  evil  perturbations, 
and  superfluous  cares  fly  away. 

Then  als*  immoderate  fear  shall  leave  thee,  and 
inordinate  love  shall  die. 

•  Matt.  xrl.  [24.) 
17 


194  OF  RELIGIOUS  SELF-OOVERNMENT. 


CHAPTER  XXXVIII. 

OF    GOOD    GOVERNMENT  IN    THINGS    EXTERNAL,  AND  OF 
HAVING  RECOUISE  TO   GOD  IN  DANGERS. 

My  son,  ihuu  oughtest  with  all  diligei  ce  to  en- 
deavor that  in  every  place  and  action,  and  in  all  ex- 
ternal business,  thou  be  inwardly  free,  and  thoroughl)' 
master  of  thyself;  and  that  all  things  be  under  thee, 
and  not  thou  under  them. 

Thou  must  be  lord  and  master  of  thy  own  actions, 
not  as  a  servant  or  a  hireling. 

Rather  thou  shouldest  be  as  a  freed  man  and  a  true 
Hebrew,  passing  into  the  lot  and  freedom  of  the  sons 
of  God. 

For  they  standing  upon  the  things  that  are  present, 
contemplate  the  things  which  are  eternal. 

They  look  on  transitory  things  with  the  left  eye,  and 
with  the  right  do  behold  the  thmgs  of  heaven. 

Temporal  things  can  not  draw  them  to  cleave  to 
them ;  rather  they  draw  temporal  things  to  serve  them, 
and  this  in  such  way  as  they  are  ordained  by  God, 
and  appointed  by  the  Great  Work-master,  who  haih 
left  nothing  in  his  creation  without  due  order. 

2.  If  too  thou  stand  steadfast  in  all  circumstances, 
and  do  not  weigh  the  things  which  thou  seest  and 
hcarest  by  the  outward  appearance,  nor  with  a  canial 
eye;  but  presently  in  every  affair  dost  enter  with 
Mosos   into  the   Tabernacle*  to   ask   counsel  of  ihe 

•  Exodot  xxxiU.  [9.] 


OF  A  RESIGNED  WILL.  195 

Lord ;  thou  shall  sometimes  hear  the  Divine  Oracle, 
and  shalt  return  instructed  concerning  many  things, 
both  present  and  to  come. 

For  Moses  had  always  recourse  to  the  Tabernacle 
for  the  deciding  of  doubts  and  questions,  and  fled  to 
the  help  of  prayer,  for  support  under  dangers  and  the 
iniquity  of  men. 

So  oughtest  thou  in  like  manner  to  fly  to  the  closet 
of  thine  heart,*  very  earnestly  craving,  the  Divine 
favor. 

For  we  read,  that  for  this  cause  Joshua,  and  the 
children  of  Israel  were  deceived  by  the  Gibeonites, 
because  they  asked  not  counsel  at  the  mouth  of  the 
Lordjt  but  giving  too  lightly  credit  to  their  fair  words, 
were  deluded  by  their  counterfeit  piety. 

CHAPTER  XXXIX 

THAT  A  MAN  SHOULD  NOT  BE  FRETFUL  IN  HATTERS  OF 
BUSINESS. 

My  son,  always  commit  thy  cause  to  Me,  I  will  dis- 
pose well  of  it  in  due  time. 

Wait  for  my  ordering  of  it,  and  thou  shalt  find  it 
will  be  for  thy  good. 

O  Lord,  I  do  most  cheerfully  commit  all  unto  thee, 
for  my  care  can  avail  little. 

Would  that  I  did  not  so  much  cleave  to  future  events, 
but  gave  mysel*  up  without  reluctance  to  thy  good 
pleasure. 

•  Matt.  Tl.  ce.]  t  JoA.  Iz.  114.3 


196         OF  man's  true  comfort  and  glory. 

2.  My  son,  oftentimes  a  man  rehemently  struggleth 
for  somewhat  he  desireth,  and  when  he  hath  arrived 
at  it,  he  beginneth  to  be  of  another  mind  ;  for  man's 
affections  do  not  long  continue  fixed  on  one  object  but 
rather  do  urge  him  from  one  thing  to  another. 

It  is  therefore  no  small  benefit  for  a  man  to  forsake 
himself  even  in  the  smallest  things. 

3.  The  true  [spiritual]  profiting  of  a  man  consisteth 
in  the  denying  of  himself ;  and  he  that  is  thus  self- 
denied,  liveth  in  great  freedom  and  security. 

But  the  old  Enemy,*  who  always  sets  himself 
against  all  that  are  good,  ceaseth  at  no  time  from  tempt- 
ing, but  day  and  night  lieth  grievously  in  wait,  to  cast 
the  unwar}%  if  he  can,  into  the  snare  of  deceit. 

Therefore  "  Watch  ye,  and  pray,"  saith  our  Lord, 
"  that  ye  enter  not  into  temptation."! 


CHAPTER  XL. 

THAT  MAN  HATH    NO  GOOD  OF  HIMSELF,  NOR  ANYTHING 

WHEREOF  HE  CAN   GLORY. 

"Lord,  what  is  man,  that  thou  art  mindful  of  him, 
or  the  son  of  man,  that  thou  visitest  him  ?"J 

What  hath  man  deserved  that  thou  shouldest  grant 
him  thy  favor. 

0  Lord,  what  cause  have  I  to  complain,  if  thou 
forsake  me  ?  or  if  thou  doest  not  that  which  I  desire, 
what  can  I  justly  say  against  it  ? 

*  1  Pet.  r.  [8  ]  t  Matt.  xxvi.  [41 .]  t  Pi«lm  Till.  [4.1 


OF  man's  true  comfort  and  glory.  197 

Surely  this  I  may  truly  think  and  say ;  Lord,  I  am 
nothing,  I  can  do  nothing,  I  have  nothing  that  is  good 
of  myself,  but  in  all  things  I  am  defective,  and  do  ever 
tend  to  nothing. 

And  unless  thou  help  me,  and  inwardly  instruct  me, 
I  must  become  altogether  lukewarm  and  dissolved. 

2.  But  thou,  0  Lord,  art  always  the  same,  and  en- 
durest  for  ever*  always  Good,  Just,  and  Holy,  doing 
all  things  well,  justly,  and  holily,  and  disposing  all 
things  with  wisdom. 

But  I  that  am  more  ready  to  go  backward  than  for- 
ward, do  not  ever  continue  in  one  estate,  for  "  seven 
times  are  passed  over  me."t 

Yet  doth  it  soon  turn  to  the  better,  when  it  so 
pleaseth  thee,  and  when  thou  vouchsafest  to  stretch 
forth  thy  helping  hand  ;  for  thou  canst  help  me  alone 
without  human  aid,  and  so  strengthen  me,  that  my 
countenance  shall  be  no  more  changed,  but  my  heart 
shall  be  turned  to  thee  alone,  and  be  at  rest. 

3.  Wherefore,  if  I  could  once  perfectly  cast  off  all 
human  comfort,  either  for  the  attainment  of  devotion, 
or  because  of  mine  own  necessities,  which  enforce  me 
to  seek  after  thee  (for  no  mortal  man  can  comfort  me), 
then  might  I  well  hope  in  thy  grace,and  rejoice  for  the 
gift  of  new  consolation. 

4.  Thanks  be  unto  thee,  from  whom  all  proceedeth, 
whensoever  it  goes  well  with  me. 

But  I  am  in  thy  sight  mere  vanity  and  nothing,  an 
onconstant  and  weak  man. 

Wherefore  then  can  I  glory  ?  or  for  what  do  I  desire 

♦  Psalm  cii.  [12.]  t  [Uan.  iv.  16,  23,  3»  ] 

IT 


198         OF  man's  true  comfort  and  olort. 

to  be  respected  ?  is  it  for  [being]  nothing  ?  yet  this  is 
most  vain. 

Mere  empty  glory  is  in  truth  an  evil  pest,  a  very 
great  vanity;  because  it  draweth  a  man  from  true 
glory,  and  robbeth  him  of  hea"*»nly  grace. 

For  whilst  he  pleaseth  himself,  he  displeaseth  thee ; 
whilst  he  gapeth  after  the  praise  of  men,  he  is  de- 
prived of  true  virtues. 

5.  But  the  true  glory  and  holy  exultation  is  for  a 
man  to  glory  in  thee,*  and  not  in  himself ;  to  rejoice  in 
thy  name,  not  in  his  own  virtue  [or  strength],  and  not 
to  delight  in  any  creature  but  for  thy  sake. 

Praised  be  thy  name,  not  mine  ;  magnified  be  thy 
work,  not  mine.  Let  thy  holy  name  be  blessed,  but  to 
me  let  no  part  of  men's  praises  be  given. f 

Thou  art  my  glory,  thou  art  the  joy  of  my  heart. 

In  thee  will  I  glory  and  rejoice  all  the  day,  but  ds 
for  myself,  I  will  not  glory,  but  in  mine  infirmities. 

6.  Let  the  Jews  seek  honor  one  of  another,J  I 
will  seek  that  which  cometh  from  God  alone. 

For  all  human  glory,  all  temporal  honor,  all  worldly 
highness,  compared  to  thy  eternal  glory,  is  vanity  and 
folly. 

0  my  God,  my  Truth,  and  my  Mercy,  O  Blessed 
Trinity,  to  thee  alone  be  praise,  honor,  power,  and 
glory,  for  ever  and  ever. 

•Hab  lii.  [18.]  t  Psalm  cxiU.  [3]  cxr  [l.j  ^Johnr.  [M.] 


OF  BEARINO  SCORN  ARIGHT  199 


CHAPTER  XLI. 

OF  THE  CONTEMPT  OF  ALL  TEMPORAL  HONOR. 

My  son  make  it  no  matter  of  thine,  if  thou  see 
others  honored  and  advanced,  and  thyself  contemned 
and  debased. 

Lift  up  thy  heart  into  heaven  to  Me,  and  the  con- 
^  tempt  of  men  on  earth  will  not  grieve  thee. 

Lord,  we  are  in  blindness,  and  are  quickly  misled 
with  vanity. 

If  I  look  well  into  myself,  I  can  not  say  that  any 
creature  hath  done  me  wrong ;  and  therefore  I  can  not 
justly  complain  of  thee. 

2.  But  because  I  have  often  and  grievously  sinned 
against  thee,  all  creatures  do  justly  take  arms  against 
me. 

Unto  me,  therefore,  shame  and  contempt  is  justly 
due,  but  unto  thee  praise,  honor,  and  glory. 

And  unless  I  prepare  myself  with  cheerful  willing- 
ness to  be  despised  and  forsaken  of  all  creatures,  and 
to  be  esteemed  quite  entirely  nothing,  I  can  not  obtain 
inward  peace  and  stability,  nor  be  spiritually  eidight- 
ened,  nor  be  fully  united  mito  theo. 


r^ 


200         OF  THE    IMPERFECTION   OF   HUMAN  LOVE. 

CHAPTER  XLII. 

THAT  OUR  PEACE  IS    NOT  TO    BE  SET  ON  MEN. 

My  son,  if  thou  rest  thy  peace  on  any  person  be- 
cause of  the  opinion  which  thou  hast  of  him,  or  on  ac- 
count of  thine  intimate  acquaintance  with  him,  thou 
shalt  ever  be  in  an  unconstanl  and  an  enthralled  condi- 
tion. 

But  if  thou  have  recourse  unto  the  ever-living  and 
abiding  Truth,  the  departure  or  death  of  a  friend  will 
not  grieve  thee. 

The  regard  of  thy  friend  ought  to  be  grounded  in 
Me  ;  and  for  Me  is  he  to  be  beloved,  whosoever  he  be 
whom  thou  thinkest  well  of,  and  who  is  very  dear  unto 
thee  in  this  life 

Without  Me  no  friendship  can  avail,  or  will  con- 
tinue ;  neither  is  that  love  true  and  pure,  which  is  not 
knit  by  Me. 

Thou  oughtest  to  be  so  dead  to  such  affections  of 
beloved  friends,  that,  as  much  as  appertaineth  unto  thee, 
thou  shouldest  wish  to  be  without  all  company  of  men. 

Man  approacheth  so  much  the  nearer  unto  God,  the 
further  off  he  departeth  from  all  earthly  comfort. 

In  proportion,  too,  as  he  descendeth  lower  into  him- 
self, and  is  meaner  in  his  own  sight,  so  much  the 
higher  he  ascendeth  unto  God. 

But  he  that  attributeth  any  good  unto  himself,  hin- 
dereth  the  coming  of  God's  grace  unto  him ;  for  the 


OF  KNOWLEDGE  VAIN  AND  TRUE.  201 

grace  of  the  Holy  Spirit,  ever  seeketh  an  humble 
heart.* 

If  thou  couldest  perfectly  annihilate  thyself,  and 
empty  thyself  of  all  created  love,  th^n  should  I  flow 
into  thee  with  great  abundance  of  grace. 

When  thou  lookest  to  the  creatures,  the  sight  of  the 
Creator  is  withdrawn  from  thee. 

Learn  in  all  things  to  overcome  thyself,  for  the  love 
of  thy  Creator,  and  then  shalt  thou  be  able  to  attain  to 
divine  knowledge. 

How  small  soever  anything  be,  if  it  be  inordinately 
loved  and  regarded,  it  keeps  thee  back  from  the  chief- 
est  good,  and  injures  [thy  soul]. 


CHAPTER  XUH. 

AGAINST  VAIN  AND  SECULAR  KNOWLEDGE. 

My  son,  let  not  the  sayings  of  men  move  thee,  how- 
ever fair  and  ingenious  they  may  be.  "  For  the  king- 
dom of  God  consisteth  not  in  word,  but  in  power."t 

Observe  well  my  words,  for  they  inflame  the  heart, 
and  enlighten  the  mind ;  they  cause  compunction,  and 
they  supply  abundant  variety  of  consolation. 

Never  read  the  Word  [of  God]  in  order  to  appea-r 
more  learned  or  more  wise. 

Be  studious  for  the  mortification  of  thy  sins ;  for  this 
will  profit  thee  more  than  the  knowledge  of  many  dif- 
ficult questions. 

2.  When  thou  shalt  have  read  and  known  many 

*  1  Pet.  V  [5.]  1 1  Cor,  Iv.  [20.] 


202  OF  KNOWLEDGE    VAIN  AND    TRUE. 

things,  thou  oughtest  ever  to  return  to  one  Beginning 
and  Principle. 

1  am  He  that  teacheth  man  knowledge ;  and  I  give 
unto  little  children  a  clearer  understanding  thaa  can  be 
taught  by  man. 

lie,  therefore,  to  whom  I  speak,  shall  quickly  be 
wise,  and  shall  profit  much  in  the  spirit. 

Wo  be  to  them  that  inquire  many  curious  things  of 
men,  and  little  care  about  the  way  of  serving  Me ! 

The  time  will  come,  when  the  Master  of  masters 
shall  appear,  Christ  the  Lord  of  angels,  to  hear  the 
lessons  cf  all,  that  is,  to  examine  the  consciences  of 
every  one. 

And.  then  will  he  search  Jerusalem  with  candles, 
and  the  hidden  things  of  darkness  shall  be  laid  open,* 
and  the  arguings  of  men's  tongues  shall  be  silent. 

3.  1  am  He  who  in  one  instant  do  raise  up  the 
humble  mind,  to  understand  more  of  eternal  truth,  than 
if  one  had  studied  ten  years  in  the  schools. 

I  teach  without  noise  of  words,  without  confusion  of 
opinions,  without  ambition  of  honor,  without  the  scuf- 
fling of  arguments. 

1  am  he  who  instruct  men  to  despise  earthly  things, 
to  loathe  things  present,  to  seek  things  eternal,  to  rel: 
ish  things  eternal ;  to  flee  honors,  to  suffer  injuries,  to 
place  all  hope  in  Me,  to  desire  nothing  out  of  Me,  and 
above  all  things  ardently  to  love  Me. 

4.  For  a  certain  person,  by  loving  Me  entirely, 
learned  divine  things,  and  spake  that  which  was  ad- 
mirable. 

*  Zeph  i.  [18.]-1  Cor.  It.  t».J 


OF  USELESS  SEIF-ANNOYANCE.  203 

He  profited  more  by  forsaking  all  things,  than  in 
studying  /.iibtiUies. 

But  to  ifome  men  I  speak  common  things,  to  others 
things  special ;  to  some  I  appear  sweetly  by  signs  and 
ttgiiros,  but  to  some  I  reveal  mysteries  with  much  light. 

The  voice  of  books  is  indeed  one,  but  it  instructs  not 
all  alike :  for  I  am  the  teacher  of  the  truth  within,  I 
am  the  searcher  of  the  heart,  the  discerner  of  the 
thoughts,  the  setter-forward  of  [good]  actions,  dis- 
Uibuting  to  every  man  as  I  judge  meet. 

CHAPTER  XLIV. 

'jY  not  fetching  trouble  to  ourselves  from  out- 
ward THINGS. 

Mr  son,  in  many  things  it  is  thy  duty  to  be  ignorant, 
ijl  to  esteem  thyself  as  dead  upon  earth,  and  as  one 
J  v/hom  the  whole  world  is  cnicified.* 

It  is  thy  duty  also  to  pass  by  many  things  with  a 
ieaf  ear,  and  rather  to  think  of  those  which  belong  un- 
o  thy  peace. 

It  is  more  useful  to  turn  away  one's  eyes  from  un- 
pleasant things,  and  to  leave  every  one  to  his  own 
opinion,  than  to  be  a  slave  to  contentious  discourses. 

If  all  stand  well  betwixt  thee  and  God,  and  if  thou 
hast  his  judgment  in  thy  mind,  thou  shalt  the  more 
easily  endure  to  be  as  one  overcome. 

2.  O  Lord,  to  what  a  pass  are  w«  come !     Behold, 

t  Gal.  Tl.  (14.] 


204  OF  TRUSTIXG   OTHERS  TOO  HASTILY. 

we  bewail  a  temporal  loss,  for  a  pitiful  gain  we  toil  and 
run ;  and  the  spiritual  dam^age  of  our  soul  is  forgotten, 
and  hardly  at  last  returns  to  the  memory. 

That  which  little  or  nothing  profiteth,  is  minded,  and 
that  which  is  especially  necessary,  is  slightly  passed 
over ;  because  the  whole  man  doth  slide  off  into  ex- 
ternal things  ;  and,  unless  he  speedily  repent,  he  set- 
tleth  down  in  them,  and  that  willingly 


CHAPTER  XLV 

THAT  CREDIT  IS    NOT  TO  BE    GIVEN  TO    ALL,  AND  THAT 
MAN  IS  PRONE  TO  OFFEND  IN   WORDS. 

Grant  me  help,  O  Lord,  in  tribulation,  for  vain  is 
the  help  of  man  !t 

How  often  have  I  been  deceived,  finding  want  of 
faithfulness  where  I  thought  it  sure ! 

And  how  often  have  I  found  it,  where  beforehand  I 
least  expected  it ! 

It  is  vain  therefore  to  trust  in  men,  but  the  sah^ation 
of  the  righteous  is  in  thee,  0  God ! 

Blessed  be  thou,  0  Lord,  my  God,  in  all  things  that 
befall  us. 

We  are  weak  and  unstable ;  we  are  quickly  de- 
ceived, and  soon  changed. 

2.  Who  is  he  that  is  able  in  all  things  so  warily  and 
circumspectly  to  keep  himself,  as  never  to  fall  into  any 
deceit  or  perpiexity  ? 

•  Psalm  Ix.  [11.3 


op  TRUSTING  OTHERS  TOO  HASTILY       205 

But  he  that  trusteth  in  thee,  0  Lord,  and  seeketh 
thee  with  a  single  heart,  doth  not  so  easily  fail.* 

And  if  he  fall  into  any  tribulation,  be  he  never  so 
much  entangled,  yet  he  shall  quickly  either  through 
thee  be  delivered,  or  by  thee  be  comforted ;  for  him  that 
trusteth  in  thee,  thou  wilt  not  forsake,  even  to  the  end. 

A  friend  is  rare  to  be  found,  that  continueth  faithful 
in  all  his  friend's  distresses. 

Thou,  O  Lord,  even  thou  alone  art  most  faithful  at 
all  times,  and  there  is  none  like  unto  thee. 

3.  O  how  wise  was  that  holy  soul  that  said,  "  My 
mind  is  firmly  settled  and  grounded  in  Christ."t 

If  it  were  so  with  me,  then  would  not  human  fear 
easily  vex  me,  nor  the  darts  of  words  move  me. 

Who  can  foresee  all  things  ?  Who  is  able  to  beware 
beforehand  of  future  evils  ?  If  things  even  foreseen  do 
oftentimes  hurt  us,  how  can  things  unlooked  for  do 
otherwise  than  wound  us  grievously  ? 

But  wretch  as  I  am,  why  did  I  not  provide  better  for 
myself?  Why  also  have  I  so  easily  given  credit  to 
others  ? 

But  we  are  men,  nothing  else  but  frail  men,  although 
by  many  we  are  reputed  and  called  angels. 

To  whom  shall  I  give  credit,  Lord  ?  to  whom  but  to 
thee  ?  Thou  art  the  truth,  which  neither  doth  deceive, 
nor  can  be  deceived. 

And  on  the  other  side,  "  every  man  is  a  liar,"t  weak, 
unconstant,  and  subject  to  fall,  especially  in  words ;  and 
therefore  we  must  not  easily  give  credit  even  to  that 
which  in  outward  show  seemeth  at  the  first  to  be  right. 

♦  Prov.  X.  [29.]  t  See  note  £D.l  \  Rom.  lii.  £4.) 

18 


206  OF  TRUSTING  OTHERS  TOO    HASTILY. 

4.  0  with  what  wisdom  hast  thou  warned  us  to  be- 
ware of  men ;  and,  because  a  man's  foes  are  they  of 
his  own  household,*  not  to  give  credit,  if  one  should 
say,  "  Lo  here,"  or  "  Lo  there." 

My  hurt  has  been  my  instructor,  and  I  wish  it  may 
make  me  more  cautious  and  less  simple. 

"  Be  wary,"  saith  one,  "  be  war}^,  keep  to  thyself 
what  I  tell  thee  ;"  and  while  I  hold  my  peace,  and 
think  it  is  secret,  he  can  not  himself  keep  that  which 
he  desired  me  to  keep,  but  presently  betrays  both  me 
and  himself,  and  is  gone. 

From  such  tales  and  such  indiscreet  persons  protect 
me,  0  Lord,  that  I  neither  fall  into  their  hands,  nor 
ever  commit  such  things  myself. 

Grant  me  to  observe  truth  and  constancy  in  my 
words,  and  to  remove  far  from  me  a  crafty  tongue. 

What  r  am  not  willing  to  suffer  [in  others],  I  ought 
by  all  means  to  avoid  [myself], 

5.  O  how  good  is  it  and  tending  to  peace,  to  be 
silent  about  other  men,  and  not  to  believe  promiscuous- 
ly all  that  is  said,  nor  easily  to  report  what  we  have 
heard. t 

[Also  it  is  good]  to  lay  one's  self  open  to  few,  and 
always  to  be  seeking  after  thee,  who  art  the  beholder 
of  the  heart.J 

Nor  should  we  be  carried  about  with  every  wind  oi 
words,  but  desire  that  all  things,  both  within  and  with- 
out, be  accomplished  according  to  the  pleasure  of  thy 
will. 

How  safe  IS  it  for  the  keeping  of  heavenly  grace,  to 

•  Mlc.  tU.  [5.]  t  ProT.  XXV.  [».]  t  Uaiah  xxvl.  [l.J 


OF  RECEIVING  CALUMNIES  ARIGHT.  207 

avoid  appearances,  and  not  to  seek  those  things  that 
seem  to  cause  admiration  abroad,  bu*  to  pursue  with  all 
diligence  the  things  which  bring  amendment  of  life 
and  zeal  [of  godliness]. 

6.  To  how  many  hath  virtue  known  and  over-hastiiy 
commended,  been  hurtful ! 

How  profitable  hath  grace  been  when  preserved  in 
silence,  in  this  frail  life,  which  is  said  [in  Holy  Scrip- 
ture] to  be  all  temptation,  and  warfare ! 

CHAPTER  XLVI. 

OP    FDTTINO    OUR    TRUST    IN    GOD    WHEN    EVIL    WORDS 
ARISE. 

My  son,  stand  steadily,  and  put  thy  trust  in  Me  ;* 
for  what  are  words  but  words  ? 

They  fly  through  the  air,  but  hurt  not  so  much  as  a 
stone. 

If  thou  be  guilty,  think  that  thou  art  most  willing  to 
amend  thyself;  if  conscience  reproach  thee  not,  resolve 
to  suffer  this  willingly  for  God's  sake. 

It  is  but  a  small  matter  to  suffer  sometimes  a  few  words, 
if  thou  hast  not  yet  the  courage  to  endure  hard  stripes. 

And  why  do  such  small  matters  go  to  thy  heart,  but 
because  thou  art  yet  carnal,  and  regardest  men  more 
than  thou  oughtest  ? 

For  because  thou  art  afraid  to  be  despised,  therefore 
thou  wilt  not  be  reproved  for  thy  faults,  and  seekest 
the  shades  of  excuses. 

*  PBalm  xixvll  [3.] 


208  OF   RECEIVING  CALUMNIES  ARIGHT. 

2.  But  look  better  into  thyself,  and  thou  shalt  see 
that  the  world  is  yet  alive  in  thee,  and  a  vain  desire  to 
please  men. 

For  when  thou  shunnest  the  being  humbled  and  re- 
proved for  thy  faults,  it  is  evident  thou  art  neither  truly 
humble,  nor  truly  dead  to  the  world,  nor  the  world 
ciucified  to  thee. 

But  give  diligent  ear  to  my  words,  and  thou  shalt 
not  regard  ten  thousand  words  spoken  by  men. 

Behold,  if  all  should  be  spoken  against  thee  that 
could  be  most  maliciously  invented,  what  would  it  hurt 
thee,  if  thou  sufferedst  it  to  pass  and  madest  no  more 
reckoning  of  it  than  of  a  mote  ?  could  all  those  words 
pluck  as  much  as  one  hair  from  thy  head  ?* 

3.  But  he  that  hath  no  heart  in  him,  nor  hath  God 
before  his  eyes,  is  easily  moved  with  a  word  of  dis- 
praise. 

Whereas  he  that  trusteth  in  Me,  and  affects  not  to 
confide  in  his  own  judgment,  shall  be  free  from  the 
fear  of  men. 

For  I  am  the  Judgef  and  the  discemer  of  all  secrets  : 
I  know  how  the  matter  passed  ;  I  know  him  that  offer- 
eth  the  injury,  and  him  that  suffereth  it. 

From  me  hath  this  proceeded  ;  this  hath  happened 
by  my  permission,  that  the  thoughts  of  many  hearts 
may  be  revealed.J 

I  shall  judge  the  guilty,  and  the  innocent ;  but  by 
a  secret  judgment  I  would  beforehand  try  them  both. 

4.  The  testimony  of  men  oftentimes  deceiveth  ;  but 

•  Matt.  X.  [30.]— Luke  xii.  [7.]       t  Psalm  vil.  [8.]         t  Luke  U  (SS.l 


OF  RECEIVING  CALUMNIES  ARIGHT.  209 

my  judgtnent  is  true,  it  shall  stand  and  not  be  over- 
thrown. 

It  is  commonly  hidden,  and  not  known  in  every- 
thing, but  to  few ;  notwithstanding  it  never  erreth, 
neither  can  it  err,  although  to  the  eyes  of  the  foolish 
it  seems  not  right. 

Men  ought  therefore  to  have  recourse  to  me  in  every 
judgment,  and  not  to  lean  to  their  own  opinions. 

For  the  just  man  will  not  be  troubled,*  whatsoever 
befalleth  him  from  God ;  and  if  anything  be  wrongfully 
brought  forth  against  him,  he  will  not  much  care. 

Neither  will  he  vainly  be  glad,  if  by  others  he  be 
with  reason  excused. 

For  he  considereth  that  I  am  he  that  searcheth  the 
heart  and  reins, f  and  do  judge  not  according  to  the 
outward  face,  nor  human  appearance. 

For  that  is  oftentimes  found  culpable  in  my  sight, 
which  in  the  judgment  of  men  is  thought  to  be  com- 
mendable 

O  Lord  God,  the  just  Judge,  strong  and  patient, 
thou  who  knowest  the  frailty  and  wickedness  of  men, 
be  thou  my  strength,  and  all  my  trust,  for  mine  own 
conscience  sufliceth  me  not. 

Although  I  know  nothing  by  myself,J  yet  I  can  not 
hereby  justify  myself;  for  without  thy  mercy,  in  thy 
sight  shall  no  man  living  be  justified. || 

*  Prov.  xii.  [13.]  t  Psalm  vii.  [9.]— Rov.  ii.  [23.] 

t  1  Cor  iv.  [4. 1  D  Psalm  ciliii.  [2.] 

18* 


210  OF  LIFE  EVERLASTING 


CHAPTER  XLVII. 

THAT  ALL  GRIEVOUS  THINGS  ARE    TO  BE   ENDURED 
FOR  THE  SAKE  OF  ETERNAL  LIFE. 

My  son,  be  not  dismayed  with  the  painful  labors 
which  thou  hast  undertaken  for  Me,  neither  be  thou 
utterly  cast  down  because  of  any  tribulations  which 
befall  thee  ;  but  let  my  promise  strengthen  and  comfort 
thee  under  every  circumstance. 

I  am  well  able  to  reward  thee,  above  all  measure 
and  degree. 

Thou  shalt  not  long  toil  here,  nor  always  be  pressed 
with  griefs. 

Wait  a  little  while,  and  thou  shalt  see  a  speedy  end 
of  thine  evils. 

There  will  come  an  hour  when  all  labor  and  trouble 
shall  cease. 

Poor  and  brief  is  all  that  which  passeth  away  with 
time. 

2.  Do  [in  earnest]  what  thou  doest ;  labor  faithfully 
in  my  vineyard  ;*  I  will  be  thy  reward. 

Write,  read,  chant,  mourn,  keep  silence,  pray,  suffer 
crosses  manfully  ;  life  everlasting  is  worthy  of  all  these, 
yea,  and  greater  combats. 

Peace  shall  come  in  one  day  which  is  known  unto 
the  Lord,  and  it  shall  be  not  day  nor  night,t  that  is,  of 
this  present  time,  but  everlasting  light,  infinite  bright- 
ness, steadfast  peace,  and  secure  rest. 

•  Matt.  XX.  [7.]  f  [Zech.  xlr.  T.l 


OF  LIFE   EVERLASTING.  211 

Then  thou  shall  not  say,  "  Who  shall  deliver  me 
from  the  body  of  this  death  ?"*  nor  cry,  "  Wo  is  me, 
that  my  sojourning  is  prolonged  !"t  for  death  shall  be 
cast  down  headlong,  and  there  shall  be  salvation  which 
caii  not  fail,  no  more  anxiety,  but  blessed  joy,  sweet 
anci  lovely  society. 

3.  O  if  thou  hadst  seen  the  everlasting  crowns  of 
the  saints  in  heaven,|  and  with  how  great  glory  they 
now  rejoice,  who  in  times  past  were  contemptible  to 
this  world,  and  esteemed  unworthy  of  life  itself ;  truly 
thou  wouldest  presently  humble  thyself  even  unto  the 
earth,  and  wouldest  rather  seek  to  be  under  the  feet  of 
all,  than  to  have  command  so  much  as  over  one. 

Neither  wouldest  thou  desire  the  pleasant  days  of 
this  life,  but  rather  rejoice  to  suffer  affliction  for  God, 
and  esteem  it  thy  greatest  gain  to  be  reputed  as  nothing 
amongst  men. 

4.  0  if  thou  hadst  a  relishing  of  these  things,  and 
didst  suffer  them  to  sink  into  the  bottom  of  thy  heart, 
how  durst  thou  so  much  as  once  to  complain  1 

Are  not  all  painful  labors  to  be  endured  for  the  sake 
of  life  eternal  ? 

It  is  no  small  matter  to  lose  or  to  gain  the  kingdom 
of  God. 

Lift  up  thy  face  therefore  unto  heaven ;  behold  1 
and  all  my  saints  with  Me,  who  in  this  world  had 
great  conflicts,  do  now  rejoice,  are  now  comforted, 
now  secure,  now  at  rest,  and  shall  remain  with  Me 
everlastingly  in  the  kingdom  of  my  Father. 

•  Ron   vii.  [24.]  r  Psalm  cxx.  [5.]  t  Wisd.iii.[l-9  ]  v.  [18.] 


212  OF  THE  HAPPINESS  OF  HEAVEN. 


CHAPTER  XLVIII 

OF    THE    DAY  OF    ETERNITY    AND    THIS   LIFE's  SiRAIT- 
NESSES. 

O  MOST  blessed  mansion  of  the  city  which  is  above  ;• 
O  most  clear  day  of  eternity,  which  night  obscureth 
not,  but  the  highest  Truth  ever  enlighteneth  ;  0  day 
ever  joyful,  ever  secure,  and  never  changing  into  a 
contrary  state  ! 

O  that  that  day  might  once  appear,  and  that  all 
these  temporal  thinors  were  at  an  end ! 

To  the  saints  it  shineth  glowing  with  everlasting 
brightness,  but  to  those  that  are  pilgrims  on  the  earth, 
it  appeareth  only  afar  ofi',  and  as  it  were  through  a 
glass. 

2.  The  citizens  of  heaven  do  know  how  joyful  that 
day  is,  but  the  banished  children  of  Eve  bewail  the 
bitterness  and  tediousness  of  this. 

The  days  of  this  life  are  short  and  evil,t  full  of  sor- 
row, and  straitnesses. 

Here  a  man  is  defiled  with  many  sins,  insnared 
with  many  passions,  held  fast  by  many  fears,  racked 
with  many  cares,  distracted  with  many  curiosities, 
entangled  with  many  vanities,  compassed  about  with 
many  errors,  worn  away  with  many  labors,  burdened 
with  temptations,  enervated  by  pleasures,  tormented 
with  want. 

3.  0  when  shall  these  evils  be  at  an  end?  when 

*  Re 7.  xxi.  £2]  t  Job  vlL 


OF  THE   HAPPINESS    OF  HEAVEN.  213 

shall  I  be  delivered  from  the  miserable  bondage  of  my 
sins  ?•  when  shall  I  think,  0  Lord,  of  thee  alone  ?t 
when  shall  I  fully  rejoice  in  thee  ? 

When  shall  I  enjoy  true  liberty  without  all  impedi- 
ments whatsoever,  without  all  trouble  of  mind  and 
body  ? 

When  shall  I  have  solid  peace,  peace  secure  and 
undisturbed,  peace  within  and  peace  without,  peace 
every  way  assured  ? 

0  merciful  Jrsu,  when  shall  I  stand  to  behold  thee  ? 
when  shall  I  contemplate  the  glory  of  thy  kingdom  ? 
when  wilt  thou  be  unto  me  all  in  all  ? 

0  when  shall  I  be  with  thee  in  thy  kingdom, 
which  thou  hast  prepared  for  thy  beloved  from  all 
eternity  ? 

1  am  left,  a  poor  and  banished  man,  in  the  land  of 
mine  enemies,  where  there  are  daily  wars  and  great 
calamities. 

4.  Comfort  my  banishment,  assuage  my  sorrow ;  for 
my  whole  desire  sigheth  after  thee. 

For  all  is  burdensome  to  me  whatsoever  this  world 
offereth  for  my  consolation. 

I  long  to  enjoy  thee  most  inwardly,  but  I  can  not 
attain  unto  it. 

My  desire  is,  that  I  may  be  wholly  given  up  to 
things  heavenly,  but  temporal  things  and  unmortified 
passions  weigh  me  down. 

With  the  mind  I  would  be  above  all  things,  but 
with  the  flesh  I  am  enforced  against  my  will  to  be 
beneath. 

•  *  Rom.  vii.  [24.J  t  Psalm  Ixxi.  [18.] 


214  OF  THE  HAPPINESS  OF  HEAVEN. 

Thus,  unhappy  man  that  I  am,*  I  fight  against  my- 
self, and  am  become  grievous  to  myself,  while  my 
spirit  seeketh  to  be  above,  and  my  flesh  to  be  below. 

5.  0  what  do  I  inwardly  suffer,  when  in  my  mind  I 
dwell  on  things  heavenly,  and  presently,  while  I  pray, 
a  multitude  of  carnal  fancies  occur  to  me  !  O  my  God ! 
be  not  thou  far  from  me,  nor  turn  away  in  wrath  from 
thy  servant.! 

Cast  forth  thy  lightning,  and  disperse  them :  shoot 
out  thine  arrows,  and  let  all  the  imaginations  of  the 
enemy  be  confounded. 

Gather  in,  and  call  home  my  senses  unto  thee  ; 
make  me  to  forget  all  worldly  things ;  enable  me  to 
cast  away  speedily,  and  with  scorn,  all  vicious  imagi- 
nations. 

Succor  me,  0  thou  the  everlasting  Truth,  that  no 
vanity  may  move  me. 

Come  to  me,  thou  heavenly  sweetness,  and  let  all 
impurity  flee  from  before  thy  face. 

Pardon  me  also,  and  in  mercy  deal  gently  with  me, 
as  often  as  in  prayer  I  think  on  aught  beside  thee. 

I  must  truly  confess  that  I  am  wont  to  be  subject  to 
many  distractions. 

For  many,  many  times  I  am  not  there,  where  I  am 
corporally  standing,  or  sitting,  but  rather  I  am  there, 
whither  my  thoughts  do  carry  me. 

Where  my  thoughts  are,  there  am  I ;  and  conunoiJy 
there  are  my  thoughts,  where  my  affection  is. 

That  too  readily  occurs  to  me,  which  is  naturally  de- 
lightsome, or  by  custom  is  pleasing. 

•  Rom.  vii.  [24.]  viii.  [23.]  t  Psalm  Ixxi.  [12.]  * 


OF  THE  HAPPINESS  01     HEAVEN. 


215 


6.  And  for  this  cause  thou  that  art  truth  itself  hast 
plainly  said,  "  Where  thy  treasure  is,  there  is  also  thy 
heart."* 

If  I  love  heaven,  I  willingly  muse  on  heavenly 
things. 

If  I  love  the  world,  I  rejoice  at  the  felicity  of  the 
world,  and  grieve  for  the  adversity  thereof. 

If  I  love  the  flesh,  I  shall  fancy  oftentimes  those 
things  that  are  pleasing  to  the  flesh. 

If  I  love  the  spirit,  I  shall  delight  to  think  on  things 
spiritual. 

For  whatsoever  I  love,  thereof  do  I  willingly  speak 
and  hear,  and  carry  home  with  me  the  forms  [the 
ideas  and  representations]  thereof. 

But  blessed  is  the  man,t  who,  for  thy  sake,  O  Lord, 
is  willing  to  part  with  all  creatures,  who  does  violence 
to  his  nature,  and  through  fervor  of  spirit  crucifieth  the 
lusts  of  the  flesh ;  that  so  with  a  serene  conscience 
he  may  offer  pure  prayers  unto  thee,  and  all  earthly 
things,  both  outwardly  and  inwardly,  being  excluded, 
he  may  be  meet  to  be  admitied  into  the  angelical  choirs. 


216         or  TJiE  FAITHFUL  CHRISTIAN'S  REWARD. 


CHAPTER  XLIX. 

OF  THE  DESIRE  OF  EVERLASTING  LIFE,  AND  KOW  GREAT 
REWARDS  ARE  PROMISED  TO  THOSE  THAT  STRIVE  RES- 
OLUTELY. 

My  son  when  thou  perceives!  the  desire  of  evei 
lasting  bliss  to  be  given  thee  from  above,  and  desiresi 
to  depart  out  of  the  tabernacle  of  this  body,  that  thou 
mayest  contemplate  my  brightness  without  shadow  of 
turning;  open  thy  heart  wide,  and  receive  this  holy 
inspiration  with  thy  whole  desire. 

Give  greatest  thanks  to  the  Heavenly  goodness, 
which  dealeth  with  thee  so  favorably,  visiting  thee 
mercifully,  stirring  thee  up  fervently,  powerfully  holding 
thee  up,  lest  through  thine  own  weight  thou  fall  down 
to  the  things  of  earth. 

Neither  dost  thou  obtain  this  by  thine  own  thought 
or  endeavor,  but  by  the  mere  condescension  of  heavenly 
grace  and  divine  favor ;  to  the  end  that  thou  mayest 
make  further  progress  in  all  virtue,  and  obtain  greater 
humility,  and  prepare  thyself  for  future  conflicts,  and 
endeavor  to  cleave  unto  Me  with  the  whole  affection 
of  thy  heart,  and  to  serve  Me  with  fervent  desire. 

2.  My  son,  oftentimes  the  fire  burneth,  but  the  flame 
ascendeth  not  up  without  smoke. 

So  likewise  the  desires  of  some  men  burn  toward 
heavenly  things,  and  yet  they  are  not  free  from  temp- 
tation of  carnal  affection. 


OF  THE  FAITHFUL  CHRISTIAN'S   REWARD.  217 

And  therefore  it  is  not  altogether  purely  for  the 
honor  of  God,  that  they  make  such  earnest  requests  to 
him. 

Such  also  oftentimes  are  tliy  desires,  which  thou 
hast  pretended  to  be  so  serious  and  earnest. 

For  those  are  not  pure  and  perfect  [desires],  which 
are  tinctured  with  [the  love  of]  thine  own  special  in- 
terest and  advantage. 

3.  Ask  not  that  which  is  delightful  and  profitable  to 
thee,  but  that  which  is  acceptable  to  Me,  and  tends  to 
promote  my  honor ;  for  if  thou  judgest  aright,  thou 
oughtest  to  prefer  and  follow  my  appointment,  rather 
than  thine  own  desire,  or  any  desired  thing  whatever. 

I  know  thy  desire,  and  have  heard  thy  frequent 
groanings. 

Now  thou  longest  to  enjoy  the  glorious  liberty  of  the 
sons  of  God ;  now  doth  the  everlasting  habitation,  and 
the  heavenly  country  replenished  with  all  joy,  delight 
thee ;  but  that  hour  is  not  yet  come ;  as  yet  there  is 
another  time,  and  that  a  time  of  war,*  a  time  of  labor 
and  of  trial. 

Thou  desirest  to  be  filled  with  the  Chiefest  Good, 
but  thou  canst  not  attain  it  for  the  present. 

I  am  he  ;  wait  thou  for  me  (saith  the  Lord)  until  the 
kingdom  of  God  doth  come. 

4.  Thou  art  yet  to  be  tried  upon  earth,  and  to  be  ex- 
ercised in  many  things. 

Comfort  shall  be  sometimes  given  thee,  but  the 
abundant  fulness  thereof  shall  not  be  granted. 


•  Job  vli.  [I.] 
19 


218  OF  THE  FAITHFUL  CHRISTIAN'S  REWARD. 

Take  courage,  therefore,  and  be  valiant*  as  well  in 
ioin^  as  in  suffering  things  contrary  to  nature. 

Thou  oughtest  to  put  on  the  new  man,t  and  to  be 
changed  into  another  person 

It  is  often  thy  duty  to  do  thai  which  thou  wouldett 
not,  and  to  leave  undone  what  thou  wouldest  do. 

That  which  is  pleasing  to  others,  shall  go  well  for- 
ward ;  that  which  thou  wishest,  shall  not  speed. 

That  which  others  say,  shall  be  heard ;  what  thou 
sayest,  shall  be  accounted  nothing ;  others  shall  ask 
and  shall  receive  ;  thou  shalt  ask  but  shalt  not  obtain. 

5.  Others  shall  be  great  in  the  praise  of  men,  but 
about  thee  there  shall  be  nothing  said. 

To  others  this  or  that  shall  be  committed,  but  thou 
shalt  be  accounted  a  thing  of  no  use. 

At  this  nature  will  sometimes  be  troubled,  and  it  is 
much  if  thou  bearest  it  with  silence. 

In  these  and  many  such-like  [instances],  the  faithful 
servant  of  the  Lord  is  wont  to  be  tried,  how  he  can  de- 
ny and  break  himself  in  all  things. 

There  is  scarcely  anything  wherein  thou  hast  such 
need  to  die  [to  thyself],  as  in  seeing  and  suffering 
those  things  that  are  contrary  to  thy  will;  especially 
when  that  is  commanded  which  seemeth  unto  thee  in- 
convenient, or  less  profitable. 

And  because  thou,  being  under  authority  darest  not 
resist  the  higher  power,  therefore  it  seems  hard  to  thee 
to  walk  at  the  beck  of  another,  and  to  lei  go  all  thine 
own  opinion. 

6.  But  consider,  my  son,  the  fruit  of  these  labon, 

*  Jothua  I.  C7.J  t  Eph.  Ir.  tW.J 


) 


OF  THE  FAITHFUL  CHRISTIAN'S  REWARD.  219 

the  end  near  at  hand,  and  the  reward  exceeding  great ; 
and  thou  wilt  not  grudge  to  bear  them,  rather  thou  will 
take  great  comfort  of  tliy  patience. 

For  even  instead  of  that  little  of  thy  will,  which  now 
thou  readily  forsakest,  thou  shalt  always  have  thy  will 
in  heaven. 

Yea,  there  thou  shalt  find  all  that  thou  mayest  wish, 
all  that  thou  shalt  be  able  to  desire. 

There  thou  shalt  have  within  thy  reach  all  good, 
without  fear  of  losing  it. 

There  shall  thy  will  be  ever  one  with  Me  ;  it  shall 
not  covet  any  outward  or  private  thing. 

'J'here  none  shall  withstand  ihee,  no  man  shall  com- 
plain of  thee,  no  man  hinder  thee,  nothing  come  in  thy 
way ;  but  all  things  desired  shall  be  there  together 
present,  and  refresh  thy  whole  affection,  and  fill  it  up 
to  the  brim. 

There  1  will  give  thee  glory  for  the  reproach  which 
here  thou  suflTeredst,  the  garment  of  praise  for  heavi- 
ness, for  the  lowest  place  a  kingly  throne  for  ever. 

'J'here  shall  the  fruit  of  obedience  appear,  the  labor 
of  repentance  rejoice,  and  humble  subjection  shall  be 
gloriously  crowned. 

7.  At  present  then  bend  thyself  humbly  under  all, 
and  care  not  who  said  or  commanded  this. 

But  take  great  care,  that  whether  thy  superior,  or 
thy  inferior,  or  thine  equal,  require  anything  of  thee, 
or  [even]  insinuate  [their  desire],  thou  take  it  all  in 
good  part,  and  with  a  sincere  will  endeavor  to  fulfil  it. 

Let  one  seek  this,  another  that ;  let  this  man  glory 
in  this,  the  other  in  that,  and  be  praised  a  thousand 


220  OF  COMFORT  FOR  THE   DESOLATE. 

thousand  times ;  but  do  thou  rejoice  neither  in  this,  nor 
in  that,  but  in  the  contempt  of  thyself,  and  in  the  good 
pleasure  and  honor  of  Me  alone. 

This  is  what  thou  art  to  wish,  that  God  may  be 
always  glorified  in  thee,  whether  it  be  by  life  or  by 
death. 


CHAPTER  L. 

HOW  A  DESOLATE  PERSON  OUGHT  TO  OFFER  HIMSELt 
INTO  THE  HANDS  OF  GOD. 

0  Lord  God,  Holy  Father,  be  thou  blessed  both 
now  and  for  evermore,  because  as  thou  wilt,  so  is  it 
done,  and  what  thou  doest  is  good. 

Let  thy  servant  rejoice  in  thee,  not  in  himself  nor 
in  anything  else  ;  for  thou  alone  art  the  true  gladness, 
thou  art  my  hope  and  my  crown,  thou  art  my  joy  and 
my  honor,  O  Lord. 

What  hath  thy  servant,  but  what  he  hath  received 
from  thee,*  even  without  any  merit  of  his  ? 

Thine  are  all  things,  both  what  thou  hast  given,  and 
what  thou  hast  made. 

1  am  poor,  and  in  troubles,  from  my  youth  ;t  and 
sometimes  my  soul  is  sorrowful  even  unto  tears ; 
sometimes  also  it  is  disturbed  within  itself  by  reason 
of  sufferings  which  hang  over  me. 

2.  I  long  after  the  joy  of  peace,  I  earnestly  crave 
the  peace  of  thy  children  who  are  fed  by  thee  in  the 
light  of  thy  comfort. 

*  1  Cor  fv.  [7.]  t  Psalm  IxxiviU.  [15.] 


OF  COMFORT  FOR  THE  DESOLATE.        221 

If  thou  give  peace,  if  thou  pour  into  my  heart  holy- 
joy,  the  soul  of  thy  servant  shall  be  fuiI  of  melody,  and 
shall  become  devout  in  thy  praise. 

But  if  thou  withdraw  thyself  (as  too  many  limes 
thou  doest),  he  will  not  be  able  to  run  the  way  of  thy 
commandments  ;  but  rather  he  will  bow  his  knees,  and 
smite  his  breast,  because  it  is  not  now  with  him  as  it 
was  in  "times  past,  when  thy  candle  shined  upon  his 
head,  and  under  the  shadow  of  thy  wings  he  was  pro- 
tected from  the  temptations  which  assaulted  him. 

3.  O  righteous  Father,  and  ever  to  be  praised,  the 
hour  is  come  that  thy  servant  is  to  be  proved. 

0  beloved  Father,  meet  and  right  it  is  that  in  this 
hour  thy  servant  should  suffer  something  for  thy  sake. 
O  Father,  evermore  to  be  honored,  the  hour  is  come, 
which  from  all  eternity  thou  didst  foreknow  should 
come ;  that  for  a  short  time  thy  servant  should  out- 
wardly be  oppressed,  but  inwardly  should  ever  live 
with  thee. 

[It  is  well]  that  he  should  be  for  a  little  while  held 
cheap  and  humbled,  and  in  the  sight  of  men  should 
fail,  and  be  wasted  with  sufferings  and  languors,  that 
he  may  rise  again  with  thee  in  the  morning  dawn  of 
the  light,  and  be  glorified  in  heaven. 

Holy  Father,  thou  hast  so  appointed  it  and  so  will 
have  it ;  and  that  is  fulfilled  which  thyself  hast  com- 
manded. 

4.  For   this  is  a  favor  to  thy  friend,  that  he   may 
j  sufler  and  be  afflicted  in  the  world  for  love  of  thee, 
!  how  often  soever  by  and  whom  soever  thou  permittest 
I  it  to  fall  upon  him. 
I  19* 


0- 


222  OF  COMFORT  FOR   THE  DESOLATE. 

Without  thy  counsel  and  providence,  and  without 
cause,  nothing  cometh  to  pass  in  the  enrth. 

It  is  good  for  me,  Lord,  that  thou  hast  humbled  mc,* 
that  I  may  learn  thy  righteous  judgments,  and  may 
cast  away  ail  haughtiness  of  heart,  and  all  presump- 
tuousness. 

It  is  profitable  for  me,  that  shame  hath  covered  my 
face,  that  I  may  seek  to  thee  for  consolation  rather 
than  to  men. 

I  have  learned  also  hereby  to  dread  thy  unsearchable 
judgments,  who  aillictest  the  just  with  the  wicked, 
though  not  without  equity  and  justice. 

5.  I  give  thee  thanks,  for  that  thou  hast  not  spared 
my  sins,  but  hast  worn  me  down  with  bitter  stripes, 
inflicting  sorrows,  and  sending  anxieties  upon  me 
within  and  without. 

There  is  none  else  under  heaven  who  can  comfort 
me,  but  thou  only,  O  Lord  my  God,  the  Heavenly 
Physician  of  souls,  who  strikest  and  healest,  who 
bringest  down  to  hell  and  bringest  back  again. t 

Thy  discipline  [shall  be]  over  me,  and  thy  rod  itself 
shall  instruct  me. 

6.  Behold,  0  beloved  Father,  I  am  in  thy  hands,  I 
bow  myself  under  the  rod  of  thy  correction. 

Strike  my  back  and  my  neck  too,  that  my  crooked- 
ness may  be  conformed  to  thy  will. 

Make  me  a  dutiful  and  hum.ble  disciple  of  thine  (as 
thou  art  well  wont  to  do),  that  I  may  be  ready  at  every 
beck  of  thy  divine  pleasure. 

Unto  thee  I   commend  myself  and  all  mine  to  be 

♦  P»alm  cxix.  t71 .]  t  Tob.  xiU.  :2.]  -PBalm  iviil  [16,] 


OF  COMFORT  FOR  THE   DESOLATE.  223 

corrected ;  it  is  better  to  be  punished  here,  than 
hereafter. 

Thou  knowest  all  things  generally,  and  also  each 
separately,  and  there  is  nothing  in  man's  conscience 
which  can  be  hidden  from  thee. 

Before  things  are  done,  thou  knowest  that  they  will 
come  to  pass,  and  hast  no  need  that  any  should  teach 
thee,  or  admonish  thee  of  those  tlii  .gs  A^hich  are 
being  done  on  the  earth. 

Thou  knowest  what  is  expedient  for  my  spiritual 
progress,  and  how  greatly  tribulation  serves  to  scour 
off  the  rust  of  my  sins. 

Do  with  me  according  to  thy  desired  good  pleasure, 
and  disdain  me  not  for  my  sinful  life,  known  to  none 
80  thoroughly  and  clearly  as  to  thee  alone. 

7.  Grant  me,  O  Lord,  to  know  that  which  is  worth 
knowing,  to  love  that  which  is  worth  loving,  to  praise 
that  which  pleaseth  thee  most,  to  esteem  that  which 
is  precious  unto  thee,  to  despise  that  which  in  thy 
sight  is  contemptible. 

Suffer  me  not  to  judge  according  to  the  sight  of 
the  outward  eyes,  nor  to  give  sentence  accorc  ing  to 
the  hearing  of  the  ears  of  ignorant  men  ;  but  with  a 
true  judgment  to  discern  between  things  visibte  and 
spiritual,  and  above  all  to  be  ever  searching  after  the 
good  pleasure  of  thy  will. 

8.  The  minds  of  men  are  often  deceived  in  their 
judgments;  the  lovers  of  the  world  too  are  deceived 
in  loving  only  things  visible. 

What  is  a  man  ever  the  better,  for  being  estsemed 
great  by  man  ? 


224  OF  COMFORT  IN  HUMBLE   EMPLOYMENTS. 

The  deceitful  in  flattering  the  deceitful,  the  vain 
man  in  extolling  the  vain,  the  blind  in  commending 
the  blind,  the  weak  in  magnifying  the  weak,  deceiveth 
him ;  and  verily  doth  more  shame  him,  while  he  doth 
vainly  praise  him. 

"  For  what  every  one  is  in  thy  sight,  that  is  he,  and 
no  more,"  saith  humble  St.  Francis.* 

CHAPTER  LI. 

THAT  A  MAN  OUGHT  TO  EMPLOY  HIMSELF  IN  WORKS  OF 
HUMILITY,  WHEN  STRENGTH  IS  WANTING  FOR  HIGHER 
EMPLOYMENTS. 

My  son,  thou  art  not  able  always  to  continue  in 
the  more  fervent  desire  of  virtue,  nor  to  persist  in  the 
higher  pitch  of  contemplation  ;  but  thou  must  some- 
times of  necessity  by  reason  of  original  corruption 
descend  to  inferior  things,  and  bear  the  burden  of  this 
corruptible  life,  though  against  thy  will,  and  with 
wearisomeness. 

As  long  as  thou  carriest  a  mortal  body,  thou  shalt 
feel  weariness  and  heaviness  of  heart. 

Thou  oughtest  therefore  in  the  flesh  oftentimes  to 
bewail  the  burden  of  the  flesh ;  for  that  thou  canst 
not  always  continue  in  spiritual  exercises  and  divine 
contemplations. 

2.  It  is  then  expedient  for  thee  to  flee  to  humble 
and  exterior  works,  and  to  refresh  thyself  with  good 
actions,  to  expect  with  a  firm  confidence  my  conung 

*  See  note  [E] 


or  THE  COMFORT  OF  A   CONTRITF   HKART.        225 

and  heavenly  visitation,  to  bear  patiently  thy  banivsh- 
ment  and  the  dryness  of  thy  mind,  till  I  shall  again 
visit  thee,  and  set  thee  free  from  all  anxieties. 

For  I  will  cause  thee  to  forget  thy  former  pains,  and 
to  enjoy  thorough  inward  quietness. 

I  will  lay  open  before  thee  the  pleasant  fields  of 
Holy  Scripture,  that  with  an  enlarged  heart  thou  may- 
est  begin  to  run  the  way  of  my  commandments. 

And  thou  shalt  say,  "  The  sufl!*erings  of  this  present 
time  are  not  worthy  to  be  compared  with  the  future 
glory  that  shall  be  revealed  in  us."* 


CHAPTER  LH. 

THAT  A  MAN  OUGHT  NOT  TO  ACCOUNT  HIMSELF  AS 
WORTHY  OF  COMFORT,  BUT  RATHER  AS  DESERVING 
OF    CHASTISEMENT. 

0  Lord,  I  am  not  worthy  of  thy  consolation,  nor  of 
any  spiritual  visitation ;  and  therefore  thou  dealest 
justly  with  me,  when  thou  leavest  me  poor  and  des- 
olate. 

For  though  I  could  shed  a  sea  of  tears,  yet  should 
1  not  be  worthy  of  thy  consolation. 

Wherefore  I  deserve  nothing  but  to  be  scourged 
and  punished,  in  that  I  have  grievously  and  often 
offended  thee,  and  in  many  things  have  sinned  greatly. 

All  things  therefore  duly  considered,  I  am  not  worthy 
even  of  the  least  comfort. 

*  Romans  viii.  [18.] 


226    OF  THE  COMFORT  OF  A  CONTRITE  HEART. 

But  thou,  0  gracious  and  merciful  God,  wAo  wilt  not 
that  thy  works  should  perish,  to  show  the  riches  of  thy 
goodness  upon  the  vessels  of  mercy,  vouchsafest  even 
beyond  all  his  desert  to  comfort  thy  servant  above  the 
manner  of  men. 

For  thy  consolations  are  not  like  to  the  discourses 
of  men. 

2.  What  have  I  done,  0  Lord,  that  thou  shouldest 
bestow  any  heavenly  comfort  upon  me  ? 

I  remember  not  that  I  have  done  any  good,  but  have 
been  always  prone  to  sin,  and  slow  to  amendment. 

This  is  true,  and  I  can  not  deny  it :  if  I  should  say 
otherwise  thou  wouldest  stand  against  me,*  and  there 
would  be  none  to  defend  me. 

What  have  I  deserved  for  my  sins,  but  hell  and  ever- 
lasting fire  ? 

I  confess  in  very  truth  that  I  am  worthy  of  all  scorn 
and  contempt,  nor  is  it  fit  that  I  should  be  remembered 
among  thy  devout  servants. 

And  although  I  be  unwilling  to  hear  this,  yet  not- 
withstanding, for  the  truth's  sake,  I  will  lay  open  my 
sins  against  myself,  that  so  the  more  speedily  I  may 
obtain  mercy  at  thy  hand. 

3.  What  shall  I  say,  in  that  I  am  guilty,  and  full  of 
all  confusion? 

My  mouth  can  utter  nothing  but  this  word  only,  "  I 
have  sinned,  O  liOrd !  I  have  sinned  ;t  have  mercy  on 
me,  pardon  me." 

Suflier  me  a  little,  that  I  may  bewail  my  griefs,  be- 

*  Job  ix.  [S,  S.]  1  Ptalm  U. 


OF  THE  COMFORT  OF  A  CONTRITE  HEART.         227  | 

fore  I  go  into  the  land  of  darkness,  a  land  covered 
with  the  shadow  of  death.* 

What  dost  thou  so  much  require  of  a  guilty  and 
miserable  sinner,  as  that  he  be  contrite,  and  that  he 
humble  himself  for  his  offences  ? 

Of  true  contrition  and  humbling  of  the  heart,  ariseth 
hope  of  forgiveness  ;  the  troubled  conscience  is  recon- 
ciled [to  God]  ;  the  favor  of  God,  which  was  lost,  is 
recovered  ;  man  is  preserved  from  the  wrath  to  come  ; 
and  God  and  the  penitent  soul  meet  together  with  a 
holy  kiss. 

4.  Humble  contrition  for  sins  is  an  acceptable  sacri- 
fice unto  thee,  O  Lord,t  savoring  much  sweeter  in  thy 
presence  than  the  perfume  of  frankincense. 

This  is  also  the  pleasant  ointment,J  which  thou 
wouldest  should  be  poured  upon  thy  sacred  feet,  for  a 
contrite  and  humble  heart  thou  never  hast  despised. || 

Here  is  the  place  of  refuge  from  the  angry  face  of 
the  enemy ;  here  is  amended  and  washed  away,  what- 
ever defilement  and  pollution  hath  been  anywhere  else 
contracted. 


♦  Job  X.  [21.]  t  P«alm  U.  [17.] 

t  Luke  vii.  [38L  ]  I  Psalm  li.  1 17.] 


228  OF  D BADNESS  TO  EARTHLY  AFFECTIONS 


CHAPTER  LIII. 

THAT  THE  GRACE  OF  GOD   DOTH  NOT  JOIN  ITSELF  WITH 
THOSE  WHO  RELISH  EARTHLY  THINGS. 

My  son,  my  grace  is  precious,  it  suffereth  not  itself 
to  be  mingled  with  external  things,  nor  with  earthly 
consolations. 

Thou  oughtest  therefore  to  cast  away  all  hinderances 
of  grace,  if  thou  desire  to  receive  the  infusion  thereof. 

Choose  therefore  a  secret  place  to  thyself,  love  to 
live  alone  with  thyself,  desire  the  conversation  of  none, 
but  rather  pour  out  devout  prayer  unto  God,  that  thou 
mayest  keep  thy  mind  in  compunction,  and  thy  con- 
science pure. 

Esteem  thou  the  whole  world  as  nothing ;  prefer  at- 
tendance upon  God  before  all  outward,  things. 

For  thou  wilt  not  be  able  to  attend  upon  Me,  and  at 
the  same  time  to  take  delight  in  things  transitory. 

Thou  oughtest  to  remove  thyself  away  from  thy  ac- 
quaintance and  friends,*  and  to  keep  thy  mind  void  of 
all  temporal  comfort. 

So  the  blessed  apostle  Peter  beseecheth,  that  the 
faithful  of  Christ  would  keep  themselves  in  the  world 
as  strangers  and  pilgrims.f 

2.  0  how  great  a  confidence  shall  he  have  at  the 
hour  of  death,  whom  no  affection  to  any  earthly  thing 
dotaineth  in  the  world. 

But  the  h?  ing  a  heart  so  retired  from  all,  the  sickly 

*  Matt,  xix  [29.]  t  1  Pet.  U.  [11.] 


OF   DEADNESS   TO    EARTHLY    AFFECTIONS.  229 

mind  doth  not  as  yet  comprehend ;  nor  doth  the  canial 
man  know  the  liberty  of  the  spiritual  man. 

Notwithstanding,  if  he  will  be  truly  spiritual,  he 
ought  to  renounce  as  well  those  who  are  far  off,  as 
those  who  are  near  unto  him,  and  to  beware  of  no  man 
more  than  of  himself. 

If  thou  perfectly  overcome  thyself,  thou  shalt  very 
easily  bring  all  else  under  the  yoke. 

The  perfect  victory  is  to  triumph  over  ourselves. 

For  he  that  keepeth  himself  subject  in  such  sort  that 
his  sensual  affections  be  obedient  to  reason,  and  his 
reason  in  all  things  obedient  to  Me  ;  that  person  is 
truly  conqueror  of  himself,  and  lord  of  the  world. 

3.  If  thou  desire  to  mount  unto  this  height,  thou 
must  set  out  courageously,  and  lay  the  axe  to  the  root, 
that  thou  mayest  pluck  up  and  destroy  both  that  hidden 
inordinate  inclination  to  self,  and  all  [love  of]  private 
and  earthly  good. 

On  this  sin  (that  man  too  inordinately  loveth  him- 
self) almost  all  dependeth,  whatsoever  is  thoroughly  to 
be  overcome ;  which  evil  being  once  vanquished  and 
subdued,  there  will  presently  ensue  great  peace  and 
tranquillity. 

But  because  few  endeavor  perfectly  to  die  unto 
themselves,  and  altogether  to  go  out  of  themselves, 
therefore  they  remain  entangled  in  themselves,  and 
can  not  be  lifted  up  in  spirit  above  themselves. 

But  he   that  desireth  to  walk  freely  with  Me,  it  is 
necessary  that  he  mortify  all  corrupt  and  inordmate  af- 
fections, and  that  he  should  not  earnestly  adhere  unto 
any  creature  with  particular  love. 
20 


230  OF  THE  CONFLICT  BETWEEN  GRACE  AND  NATURE. 

CHAPTER  LIV 

07  THE  DIFFERENT  MOTIONS  OF  NATURE  AND  GRACB 

My  son,  mark  diligently  the  motions  of  nature  and 
grace  ;  for  in  a  very  contrary  and  subtile  manner  these 
are  moved,  and  can  hardly  be  discerned  but  by  him 
that  is  spiritually  and  inwardly  enlightened. 

All  men  indeed  desire  that  which  is  good,  and  pre- 
tend some  good  in  their  words  and  deeds ;  and  there- 
fore under  the  show  of  good,  many  are  deceived. 

Nature  is  crafty,  and  seduceth  many,  entangleth  and 
deceiveth  them,  and  always  proposeth  herself  for  her 
end  and  object : 

But  grace  walketh  in  simplicity,  abstaineth  from  all 
show  of  evil,  pretendeth  not  deceits,  and  doeth  all 
things  purely  for  God's  sake,  in  whom  also  she  finally 
resteth. 

2.  Nature  will  not  willingly  die,  nor  be  kept  down, 
nor  be  overcome,  nor  be  subject  to  any,  nor  be  subdued 
without  reluctance : 

But  grace  studieth  self-mortification,  resisteth  sensu- 
ality, seeketh  to  be  subject,  is  willing  to  be  kept  under, 
nor  wishes  to  use  her  own  liberty ;  she  loves  to  be 
kept  under  discipline,  and  desires  not  to  rule  over 
any,  but  always  to  live  and  remain  and  be  under  God, 
and  for  God's  sake  is  ready  humbly  to  bow  down  xmto 
all  mankind. 


OF  THE  CONFLICT  BETWEEN  GRACE  AND  NATURE.  231 

Nature  striveth  for  her  own  advantage,  and  con- 
sidereth  what  profit  she  may  reap  by  another : 

Grace  considereth  not  what  is  profitable  and  com- 
modious unto  herself,  but  rather  what  may  be  for  the 
good  of  many. 

Nature  willingly  receiveth  honor  and  reverence : 

But  grace  faithfully  attributeth  all  honor  and  glory 
unto  God. 

3.  Nature  feareth  shame  and  contempt : 

But  grace  rejoiceth  to  suffer  reproach  for  the  name 
of  Jesus. 

Nature  loveth  leisure  and  bodily  rest : 

But  grace  can  not  be  idle,  but  cheerfully  embraceth 
labor. 

Nature  seeketh  to  have  those  things  that  be  curious 
and  beautiful,  and  abhorreth  that  which  is  mean  and 
coarse : 

But  grace  delighteth  in  what  is  plain  and  humble, 
despiseth  not  rough  things,  nor  refuseth  to  wear  that 
which  is  old  and  patched. 

Nature  respecteth  temporal  things,  rejoiceth  at  earth- 
ly gain,  sorroweth  for  loss,  is  irritated  by  every  little 
injurious  word : 

But  grace  looks  to  things  eternal,  cleaves  not  to 
things  temporal,  is  not  troubled  with  losses,  nor  soured 
with  hard  words ;  because  she  hath  placed  her  treas- 
ure and  joy  in  heaven,  where  nothing  perisheth. 

4.  Nature  is  covetous,  doth  more  willingly  receive 
than  give,  and  loveth  to  have  things  private  and  [what 
she  can  call]  her  own. 

But  grace  is  kind-hearted  and  communicative,  shun- 


o . , 

I  232  OF  THE  CONFLICT  BETWEEN  GRACE  AND  NATURE. 

neth  private  interest  is  content  with  a  little,  judgeth 
that  it  is  more  blessed  to  give  than  to  receive. 

Nature  inclines  a  man  to  the  creatures,  to  his  own 
flesh,  to  vanities,  and  to  vagaries  hither  and  thither : 

But  grace  draweth  unto  God  and  to  every  virtue, 
renounceth  creatures,  avoideth  the  word,  hateth  the 
desires  of  the  flesh,  restraineth  wanderings  abroad, 
blusheth  to  be  seen  in  public. 

Nature  is  willing  to  have  some  outward  solace, 
wherein  she  may  be  sensibly  delighted  : 

But  grace  seeketh  consolation  in  God  alone,  and  to 
have  delight  in  the  highest  good  above  all  visible 
things. 

5.  Nature  manages  everything  for  her  own  gain  and 
profit,  she  can  not  bear  to  do  anything  gratis,  but  for 
every  kindness  she  hopes  to  obtain  either  what  is 
equal,  or  what  is  better,  or  at  least  praise  or  favor ; 
and  is  very  earnest  to  have  her  works  and  gifts  much 
valued : 

But  grace  seeketh  no  temporal  thing,  nor  desireth 
any  other  reward  than  God  alone,  nor  asketh  more  of 
temporal  necessaries,  than  what  may  serv«  her  for  the 
obtaining  of  things  eternal. 

6.  Nature  rejoiceth  to  have  many  friends  and  kins- 
folk, she  glorieth  of  noble  place  and  noble  birth,  smiles 
on  the  powerful,  fawns  upon  the  rich,  applauds  those 
who  are  like  herself: 

But  grace  loves  even  her  enemies,  and  is  not  puffed 
up  with  multitude  of  friends  ;  nor  thinks  much  of  high 
birth,  unless  it  be  joined  with  more  exalted  virtue. 

Grace  fuvoreth  the  poor  rather  than  the  rich,  hath 


OF  THE  CONFLICT  BETWEEN  GRACE  AND  NATURE.  233 

more  compassion  of  the  innocent  than  of  the  powerful, 
rejoiceth  with  the  true  man,  not  with  the  deceitful. 

She  is  ever  exhorting  good  men  to  labor  for  the  best 
gifts  ;  and  by  all  virtue  to  become  like  to  the  Son  of  God. 

Nature  quickly  complaineth  of  want  and  trouble  : 

Grace  endureth  need  with  firmness  and  constancy. 

7.  Nature  referreth  all  things  to  herself,  striveth  and 
contendeth  for  herself* 

But  grace  bringeth  back  all  to  God,  whence  originally 
they  proceed ;  she  ascribeth  no  good  to  herself,  nor 
doth  she  arrogantly  presume  ;  she  contendeth  not,  nor 
preferreth  her  own  opinion  before  others ;  but  in  every 
[matter  of]  sense  and  understanding  submitteth  herself 
unto  the  eternal  wisdom  and  to  the  divine  judgment. 

Nature  is  eager  to  know  secrets  and  to  hear  news ; 
she  likes  to  appear  abroad,  and  to  make  proof  of  many 
things  by  her  own  senses ;  she  desires  to  be  known, 
and  to  do  things  for  which  she  may  be  praised  and  ad- 
mired : 

But  grace  cares  not  to  hear  news,  nor  to  understand 
curious  matters ;  because  all  this  takes  its  rise  from 
the  old  corruption  of  man,  seeing  that  upon  earth  there 
is  nothing  new,  nothing  durable. 

Grace  teacheth  therefore  to  restrain  the  senses,  to 
shun  vain  complacency  and  ostentation,  humbly  to  hide 
those  things  that  are  worthy  of  admiration  and  praise, 
and  of  everything,  and  in  every  knowledge,  to  seek 
profitable  fruit,  and  the  praise  and  honor  of  God. 

She  will  not  have  herself  nor  hers  publicly  praised, 
but  desireth  that  God  should  be  blessed  in  his  gifts, 
who  of  mere  love,  bgstoweth  all  things. 
20* 


234      OF  THE   VICTORY   OF  GRACE    OVER   NATURE. 

8.  This  grace  is  a  supernatural  light,  and  a  certain 
special  gift  of  God,  and  the  proper  mark  of  the  elect, 
and  pledge  of  everlasting  salvation ;  it  raiseth  up  a 
man  from  earthly  things  to  love  the  things  of  heaven, 
and  of  a  carnal  maketh  him  a  spiritual  man. 

The  more  therefore  nature  is  depressed  and  subdued, 
so  much  the  greater  grace  is  infused,  and  daily  by  new 
visitations  the  inward  man  becomes  more  reformed  ac- 
cording to  the  image  of  God. 


CHAPTER  LV. 

OF  THE  CORRUPTION  OF  NATURE,  AND    KFFICACY  OF  DI- 
VINE GRACE. 

O  Lord,  my  God,  who  hast  created  me  after  thine 
own  image  and  likeness,*  grant  me  this  grace,  which 
thou  hast  showed  to  be  so  great  and  so  necessary  to 
salvation ;  that  I  may  overcome  my  most  evil  nature, 
which  draweth  me  to  sin  and  to  perdition. 

For  I  feel  in  my  flesh  the  law  of  sin  contradicting 
the  law  of  my  mind,t  and  leading  me  captive  to  the 
obeying  of  sensuality  in  many  things ;  neither  can  I 
resist  the  passions  thereof,  unless  thy  most  holy  grace, 
fervently  infused  into  my  heart  do  assist  me. 

2.  There  is  need  of  thy  grace  [O  Lord],  and  of 
great  degrees  thereof,  that  nature  may  be  overcome, 
which  is  ever  prone  to  evil  from  her  youth.J 

For  through  Adam  the  first  man,  nature  being  falkn 

*  Gen.  i  rae.J  t  Rom.  vil.  [23.  t  0«n.  rHi.  [81.1 


I 


OF  THE  VICTORY  OF  GRACE  OVER  NATURE.       235 

and  corrupted  by  sir.  the  penalty  of  this  stain  hath 
descended  upon  ell  mankind,  in  such  sort,  that  "  nature" 
itself,  which  by  thee  was  created  good  and  upright,  is 
now  taken  for  the  sin  and  infirmity  of  corrupted  nature  ; 
because  the  inclination  thereof  left  unto  itself  draweth 
to  evil  and  to  inferior  things. 

For  the  small  power  which  remaineth  is  as  it  were 
a  spark  lying  hid  in  the  ashes. 

This  is  natural  reason  itself,  encompassed  about 
with  great  darkness,  yet  still  retaining  power  to  discern 
the  difference  between  true  and  false,  good  and  evil, 
although  it  be  unable  to  fulfil  all  that  it  approveth,  and 
enjoyeth  no  longer  the  full  light  of  the  truth,  nor  sound- 
ness of  the  affections. 

3.  Hence  it  is.  O  my  God,  that  I  delight  in  thy  law 
after  the  inward  man,*  knowing  thy  commandment  to 
be  good,  just  and  holy,  reproving  also  all  evil  and  sin, 
[teaching  that  it  is]  to  be  avoided. 

But  with  the  flesh  I  serve  the  law  of  sin,  while  I 
obey  sensuality  rather  than  reason. 

Hence  it  is,  that  to  will  what  is  good  is  present 
with  me,  but  how  to  perform  it  I  find  not. 

Hence  it  is  that  I  often  purpose  many  good  things, 
but  because  grace  is  wanting  to  help  my  infirmity, 
upon  a  light  resistance  I  start  back  and  faint. 

Hence  it  comes  to  pass  that  I  know  the  way  of  per- 
fection, and  see  clearly  enough  how  I  ought  to  act ; 
but  being  pressed  down  with  the  weight  of  mine  own 
cornipliDn,  I  rise  not  to  what  is  very  perfect. 

4.  0  Ljrd,  how  entirely  needful  is  thy  grace  for 

*  Bom.  tU.  [22.3 


236         OF  THE  VICTORY  OF  GRACE  OVER   NATURE. 

me,  to  begin  anything  good,  to  proceed  with  it.  and  to 
accomplish  it. 

For  without  it  I  can  do  i  othing,*but  in  thee  I  can 
do  all  things,  when  thy  grace  doth  strengthen  me. 

0  grace  truly  celestial !  without  which  our  most 
worthy  actions  are  nothing,  nor  are  any  gifts  of  nature 
to  be  esteemed. 

Neither  arts  or  riches,  beauty  or  strength,  wit  or 
eloquence,  are  of  any  value  before  thee,  without  thy 
grace,  0  Lord. 

For  gifts  of  nature  are  common  to  good  and  bad,  but 
the  peculiar  gift  of  the  elect  is  grace  and  love ;  and 
they  that  bear  this  honorable  mark,  are  accounted 
worthy  of  everlasting  life. 

So  eminent  is  this  grace,  that  neither  the  gift  of 
prophecy,  nor  the  working  of  miracles,  nor  any  spec- 
ulation (how  high  soever)  is  of  any  esteem  with- 
out it. 

No,  not  even  faith  or  hope,  or  any  other  virtues  are 
unto  thee  acceptable  without  charity  and  grace.f 

5.  O  most  blessed  grace,  that  makest  the  poor  in 
spirit  rich  in  virtues,  and  renderest  him  who  is  rich  in 
many  goods  humble  in  heart ! 

Come  thou  down  unto  me,  come  and  replenish  me 
early  with  thy  comfort,  lest  my  soul  faint  for  weariness 
and  dryness  of  mind. 

1  beseech  thee,  O  Lord,  that  I  may  find  grace  in  thy 
sight ;  for  thy  grace  is  sufficient  for  me,  though  other 
things  that  nature  longeth  for  be  not  obtained. 

Although  I  be  tempted  and  vexed  with  many  tribu- 

♦  John  XV.  £5]  1 1  Cor.  xiii.  []3.] 


OF  CHRIST  THE  WAT,  THE  TRUTH,  THE  LIFE.         237 

lations,  yet  I  will  fear  no  evils,*  so  long  as  thy  grace 
is  with  me. 

This  alone  and  by  itself  is  my  strength  ;  this  alone 
givei-h  advice  and  help. 

This  is  stronger  '.han  all  enemies,  and  wiser  than 
all  the  wise. 

6.  [Thy  grace]  is  the  mistress  of  truth,  the  teacher 
of  discipline,  the  light  of  the  heart,  the  solace  in  afflic- 
tion, the  driver  away  of  sorrow,  the  expeller  of  fear, 
the  nurse  of  devotion,  the  mother  of  tears. 

Without  this,  what  am  I  but  a  withered  piece  of 
wood,  and  an  unprofitable  branch  only  meet  to  be  cast 
away! 

Let  thy  grace  therefore,  0  Lord,  always  prevent  and 
follow  me,  and  make  me  to  be  continually  given  to  good 
works,  through  thy  Son  Jesus  Christ.     Amen. 

CHAPTER   LVL 

THAT  WE     OUGHT  TO    DENY    OURSELVES   AND     IMITATE 
CHRIST  BY  THE  CROSS. 

My  son,  the  more  thou  canst  go  out  of  thyself,  so 
much  the  more  wilt  thou  be  able  to  enter  into  Me. 

As  to  be  void  of  all  desire  of  external  things,  pro- 
duceth  inward  peace,  so  the  forsaking  of  ourselves  in- 
wardly, joineth  us  unto  God. 

I  will  have  thee  learn  the  perfect  leaving  of  thyself 
to  my  will,  without  contradiction  or  complaint. 

Follow  thou  Me :  "I  am  the  Way,  the  Truth,  and 

♦  Psalm  xxiii.  [4.7 


238       OF  CHRIST  THE  WAY,  THE  TRUTH,  THE  LIFE. 

the  Life."*  Without  the  Way,  there  is  no  going; 
without  the  Truth  there  is  no  knowing ;  without  the 
Life,  there  is  no  living.  T  am  the  Way,  which  thou 
oughtest  to  follow ;  the  Truth,  which  thou  oughtest  to 
trust ;  the  Life,  which  thou  oughtest  to  hope  for. 

I  AM  the  inviolable  Way,  the  infallible  Truth,  the 
endless  Life. 

I  AM  the  straightest  Way,  the  highest  Truth,  the 
true,  the  blessed,  the  uncreated  Life. 

If  thou  remain  in  my  way,  thou  shalt  know  the  Truth, 
and  the  Truth  shall  make  thee  free,  and  thou  shalt  lay 
hold  on  eternal  life. 

2.  If  thou  wilt  enter  into  life,  keep  the  command- 
ments.! 

If  thou  wilt  know  the  truth,  believe  Me. 
If  thou  wilt  be  perfect,  sell  all.J 
If  thou  wilt  be  my  disciple,  deny  thyself.lj 
If  thou  wilt  possess  a  blessed  life,  despise  this  pres- 
ent life 

If  thou  wilt  be  exalted  in  heaven,  humble  thyself  in 
this  world. ^ 

If  thou  wilt  reign  with  Me,  bear  the  cross  with  Me.T 
For  only  the  servants  of  the  cross  can  find  the  way 
of  blessedness  and  of  true  light. 

3.  O  Lord  Jesus,  forasmuch  as  thy  life  is  strict  and 
contemptible  unto  the  world,  grant  me  [grace]  to  imitate 
thee,  though  with  the  world's  contempt. 


♦  John  xlv.  ffi.j  t  Matt.  xix.  [17.]  t  Matt.  ilx.  fSl] 

I  Luke  IX.  [23.]  ♦  John  xii.  [25.]  5  Luke  xiv.  [27.] 


OF  CHRIf  T  THE  WAT,  THE  TRUTH,  THE  LIFE.       239 

For  the  servant  is  not  greater  than  his  Lord,*  nor 
the  disciple  above  his  Master. 

Let  thy  servant  be  exercised  in  thy  life  [and  con- 
versation], for  therein  ray  salvation  and  true  holiness 
doth  consist. 

Whatsoever  I  read  or  hear  besides  it,  doth  not 
give  me  full  recreation  or  delight. 

4.  My  son,  now  that  thou  knowest  and  hast  read  all 
these  things,  happy  shall  thou  be,  if  thou  do  them. 

"  He  that  hath  my  commandments  and  keepeth 
them,  he  it  is  that  loveth  Me  ;  and  I  will  love  him,  and 
will  manifest  myself  unto  him,"t  and  will  make  him 
sit  together  with  Me  in  my  Father's  kingdom. 

0  Lord  Jesu,  as  thou  hast  said  and  promised,  so  let 
it  come  to  pass,  and  grant  that  I  may  not  wholly  un- 
deserve  this  favor. 

1  have  received  the  cross,  I  have  received  it  from 
thy  hand ;  I  will  bear  it,  and  bear  it  even  unto  death, 
as  thou  hast  laid  it  upon  me. 

Verily  the  life  of  a  good  retired  person  is  a  cross, 
yet  is  it  also  a  guide  to  paradise. 

It  is  now  begun,  it  is  not  lawful  to  go  back,  neither 
is  it  lit  to  leave  [that  which  we  have  undertaken]. 

5.  Let  us  then  take  courage,  brethren,  let  us  go  for- 
ward together,  Jesus  will  be  with  us. 

For  the  sake  of  Jesus  we  have  undertaken  this  cross, 
for  the  sake  of  Jesus  let  us  persevere  in  the  cross. 

He  will  be  our  helper,  who  is  also  our  guide  and 
forerunner. 

♦  Matt.  X.  [24  !— Luke  vi  (40.]  t  John  liv.  [21.] 


240  OF  CALMNESS  UNDER   PECULIAR   TRIALS. 

Behold,  our  king  enlereth  in  before  us,  and  he  will 
fight  for  us. 

Let  us  follow  manfully,  let  no  man  fear  any  terrors ; 
let  us  be  prepared  to  die  valiantly  in  battle,  nor  bring 
such  a  disgrace  on  our  glory  as  to  flee  from  the  cross. 

CHAPTER  LVII 

THAT  A  MAN  SHOULD  NOT  BE  TOO  MUCH  DEJECTED, 
EVEN  WHEN  HE  FALLETH  INTO  SOME  DEFECTS. 

My  son,  patience  and  humility  in  adversities  are 
more  pleasing  to  Me,  than  much  comfort  and  devotion 
in  prosperities. 

Why  art  thou  so  grieved  for  every  little  matter 
spoken  against  thee  ? 

Although  it  had  been  much  more,  thou  oughtest  not 
to  have  been  moved. 

But  now  let  it  pass  ;  it  is  not  the  first  that  hath  hap- 
pened, nor  is  it  anything  new  ;  neither  shall  it  be  the 
last,  if  thou  live  long. 

Thou  art  courageous  enough,  so  long  as  nothing 
adverse  befalleth  thee. 

Thou  canst  give  good  counsel  also,  and  canst 
strengthen  others  with  thy  words ;  but  when  any  trib- 
ulation suddenly  comes  to  thy  door,  thou  failest  in 
counsel  and  in  strength. 

Observe  then  thy  great  frailty,  of  which  thou  too 
often  hast  experience  in  small  occurrences. 

It  is  notwithstanding  intended  for  thy  good,  when 
these  and  such  like  things  happen  to  thee. 


OF  CALMNESS  UNDER  PECULIAR  TRIALS.  241 

2.  Put  it  out  of  thy  heart  the  best  thou  canst,  and  if 
it  touch  thee,  yet  let  it  not  deject  thee,  nor  perplex 
thee  long. 

At  least  bear  it  patiently,  if  thou  canst  not  joyfully. 

Although  thou  be  unwilling  to  hear  it,  and  conceiv- 
est  indignation  thereat,  yet  restrain  thyself,  and  suffer 
no  inordinate  word  to  pass  out  of  thy  mouth,  whereby 
[Christ's]  little  ones  may  be  offended. 

The  storm  which  is  now  raised  shall  quickly  be 
appeased,  and  inward  grief  shall  be  sweetened  by  the 
return  of  grace. 

I  y.et  live,  saith  the  Lord,  and  am  ready  to  help 
thee,*  and  to  give  thee  greater  comfort  than  before,  if 
thou  put  thy  trust  in  me,  and  callest  devoutly  upon  me. 

3.  Be  more  patient  of  soul,  and  gird  thyself  to  great- 
er endurance. 

All  is  not  lost,  although  thou  do  feel  thyself  very 
often  afflicted  or  grievously  tempted. 

Thou  art  a  man,  and  not  God ;  thou  art  flesh  not  an 
anfjel. 

How  canst  thou  look  to  continue  always  in  the  same 
state  of  virtue,  when  an  angel  in  heaven  hath  fallen, 
as  also  the  first  man  in  paradise. f 

I  am  Ho  who  will  strengthen  with  health  them  that 
mourn,  and  do  raise  up  imto  divine  glory  those  that 
know  their  own  infirmity. 

4-.  O  Lord,  blessed  be  thy  word,  more  sweet  unto 
my  mouth  than  honey  and  the  honey-comb. | 

What  should  I  do  in  the^e  so  great  tribulations  and 

•  Isai&h  xUx.  [18.3  t  Gen.  iii.  t  Psalm  cxix.  [103.] 

21 


242  OF  VAIN  CURIOSITY  IN  HIGH  MATTERS. 

Straits,  unless  thou  didst  comfort  me  with  thy  holy- 
discourses  ? 

What  matter  is  it,  how  much  or  what  I  suffer,  so  as 
I  may  at  length  attain  to  the  port  of  salvation  ? 

Grant  me  a  good  end,  grant  me  a  happy  passage  out 
of  this  world. 

Be  mindful  of  me,  O  my  God,  and  direct  me  in  the 
right  way  to  thy  kingdom.     Amen. 


CHAPTER  LVIII. 

THAT    HIGH    MATTERS    AND   GOd's    SECRET    JUDGMENTS 
ARE  NOT  TO  BE  NARROWLY  INQUIRED  INTO. 

My  son  beware  thou  dispute  not  of  high  matters 
nor  of  the  secret  judgments  of  God,  why  this  man  is 
left,  and  that  man  taken  into  so  great  favor ;  why  also 
this  man  is  so  much  afflicted,  and  that  man  so  greatly 
advanced.  • 

These  things  are  beyond  the  reach  of  man's  faculties, 
neither  is  it  in  the  power  of  any  reason  or  disputation 
to  search  out  the  judgments  of  God. 

When  the  Enemy  therefore  suggested  these  things 
unto  thee,  or  some  curious  people  raise  the  question, 
let  thy  answer  be  that  of  the  Prophet,  "  Thou  art  just, 
O  Lord,  and  thy  judgment  is  right."* 

And  again,  "  The  judgments  of  the  Lord  are  true  and 
righteous  altogether."t 

My  judgments  are  to  be  feared,  not  to  be  difcussed ; 

*  Psalm  ciix.  [137.]  t  Psalm  xii.  [9.] 


-O 


OF  VAIN  CURIOSITY  IN   HIGH   MATTERS.  243 

for  they  are  such  as  can  not  be  comprehended  by  the 
understanding  of  man. 

2.  In  like  manner  I  advise  thee  not  to  inquire,  nor 
dispute  of  the  merits  of  the  saints,  which  of  them  is 
holier  than  the  other,  or  which  is  the  greatest  in  the 
kingdom  of  heaven. 

These  things  oftentimes  breed  strife  and  unprofit- 
able contentions,*  they  also  nourish  pride  and  vain 
glory ;  from  whence  do  spring  envy  and  dissensions, 
whilst  one  will  proudly  prefer  this,  and  the  other 
another. 

To  desire  to  know  and  search  out  such  things  is  to 
no  purpose,  nor  would  it  please  the  saints  ;  for  I  am 
not  the  God  of  dissension,  but  of  peace  ;  which  peace 
consistelh  rather  in  true  humility,  than  in  self-exalta- 
tion. 

3.  Some  are  carried  with  zeal  of  affection  toward 
these  or  those ;  but  this  is  rather  human  love  than 
divine. 

I  am  He  who  made  all  the  saints;  I  gave  them 
grace ;  I  have  obtained  for  them  glory. 

I  know  what  every  one  hath  deserved ;  I  have  pre- 
vented them  with  the  blessings  of  my  goodness. 

I  foreknew  my  beloved  ones  before  the  beginning 
of  the  world. 

I  chose  them  out  of  the  world,  they  chose  not  me 
first.t 

I  called  them  by  grace,  I  drew  them  by  mercy,  I  led 
them  safe  through  sundry  temptations. 

I  have  poured  into  them  glorious   consolations,  I 

•  S  Tim.  II.  ri4.]  t  John  iv.  [16.] 


244  OF  VAIN  CURIOSITY  IN  HIGH  MATTERS. 

have  given  them  perseverance,  I  have  crowned  their 
patience* 

4.  I  know  both  the  first  and  the  last ;  I  embrace  all 
with  love  inestimable. 

I  am  to  be  praised  in  all  my  saints  ;  I  am  to  be 
blessed  above  all  things,  and  to  be  honored  in  every 
one,  whom  I  have  thus  gloriously  exalted  and  predes- 
tinated without  any  precedent  merits  of  their  own. 

He  therefore  that  contemneth  one  of  the  least  of  my 
saints,*  honoreth  not  the  greatest ;  for  that  I  made  both 
the  small  and  the  great. f 

And  he  that  dispraiseth  any  of  my  saints,  dispraiseth 
Me  also,  and  all  the  rest  in  the  kingdom  of  heaven. 

These  all  are  one  through  the  bond  of  love ;  they 
think  the  same,  they  will  the  same,  and  they  all  love 
one  another. 

5.  But  still  (which  is  a  far  higher  consideration), 
they  love  Me  more  than  they  do  themselves  or  any 
merits  of  their  own. 

For  being  ravished  above  self-love,  they  are  wholly 
carried  out  to  love  Me,  in  whom  also  they  rest  with 
entire  fruition. 

Nothing  can  turn  them  back,  nothing  can  press  them 
down ;  for  being  full  of  the  eternal  Truth ;  they  bum 
with  the  fire  of  unquenchable  charity. 

Let  therefore  carnal  and  natural  men  who  can 
aflfect  no  other  but  their  private  .loys,  forbear  to  dis- 
pute of  the  state  of  Saints.  They  add  and  take  away 
according  to  their  own  fancies,  not  as  it  please^h  the 
eternal  Truth. 

*  Jamei  U.  [1-5.]  t  Wisdom  vl.  [7.] 


OF  VAIN  CURIOSITY  IN   HIGH  MATTERS.  245' 

6.  Many  are  ignorant,  especially  those  who  are  but 
slenderly  enlightened  ;  and  these  can  seldom  love  any 
with  a  perfect  spiritual  love. 

They  are  as  yet  much  drawn  by  a  natural  affection 
and  human  friendship  to  this  man  or  to  that ;  and  ac- 
cording to  the  experience  they  have  of  themselves  in 
their  earthly  affections,  so  do  they  frame  imaginations 
of  things  heavenly. 

But  there  is  an  incomparable  distance  between  the 
things  which  the  imperfect  imagine  in  their  conceits, 
and  those  which  the  illuminated  are  enabled  to  behold, 
through  revelation  from  above 

7.  Beware  therefore,  my  son,  that  thou  handle  not 
with  vain  curiosity  things  which  exceed  thy  know- 
ledge ;*  but  rather  so  apply  thy  endeavors,  that  thou 
mayest  at  least  have  the  meanest  place  in  the  kingdom 
of  God. 

Even  if  any  one  should  know  who  exceeds  another 
in  sanctity,  or  who  is  accounted  the  greatest  in  the 
kingdom  of  heaven  ;  what  would  this  wisdom  avail  him, 
unless  he  should  humble  himself  the  more  in  my  sight, 
and  should  rise  up  into  the  greater  praising  of  my  name, 
in  proportion  to  this  knowledge  ? 

He  pleaseth  God  much  better  that  thinketh  of  the 
greatness  of  his  sins,  and  the  smallness  of  his  graces, 
and  how  far  off  he  is  from  the  perfection  of  the  saints, 
than  he  that  disputeth  of  their  greatness  or  littleness. f 

8.  The  saints  are  well,  yea  right  well  contented,  if 
men  would  content  themselves,  and  refrain  from  these 
their  vain  discourses. 

•  Ecclu«.  iii  [21.1  t  See  note  [Fl 

21* 


246  OF  VAIN  CURIOSITY  IN  HIGH  MATTERS. 

They  glory  not  of  their  own  merits,  inasmuch  as  they 
ascribe  no  goodness  to  themselves,  but  attribute  all  to 
Me,  who  of  my  infinite  love  have  given  them  all  things. 

They  are  filled  with  so  great  love  of  the  Divinity,  and 
with  such  an  overflowing  joy,  that  there  is  no  glory  nor 
happiness  that  is  or  can  be  wanting  unto  them. 

All  the  saints,  the  higher  they  are  in  glory,  so  much 
the  more  humble  are  they  in  themselves,  and  the  near- 
er and  dearer  unto  Me. 

And  therefore  thou  hast  it  written,  "  That  they  did 
cast  their  crowns  before  God,  and  fell  down  on  their 
faces  before  the  Lamb,  and  adored  Him  that  liveth  for 
ever  and  ever."* 

9.  Many  inquire,  who  is  the  greatest  in  the  kingdom 
of  God,  that  know  not  whether  they  shall  ever  be 
numbered  there  among  the  least. 

It  is  a  great  thing  to  be  even  the  least  in  heaven, 
where  all  are  great ;  for  that  all  these  shall  be  called, 
^nd  shall  be,  the  Sons  of  God. 

"  The  least  shall  become  a  thousand,"!  and  "  the 
sinner  of  a  hundred  years  shall  die. "J 

For  when  the  disciples  asked  who  should  be  greatest 
in  the  kingdom  of  heaven,  they  received  such  an 
answer  as  this, 

"  Unless  you  be  converted,  and  become  as  little 
children,  you  shall  not  enter  into  the  kingdom  of 
heaven  ;  whosoever  therefore  shall  humble  himself  as 
this  little  child,  the  same  is  the  greatest  in  the  kingdom 
of  heaven." B 

♦  Rev.  Ir.  riO.J  t  rlsafah  Ix.  25.] 

i  lUaiali  Ixv.  20  1  I  Matt,  xviii.  [3.] 


OF  OUR  KNTIRE  DEPENDANCE  ON  CHRIST.         247 

10.  Wo  be  unto  them  who  disdain  to  humble 
themselves  willingly  with  little  children ;  because  the 
low  gate  of  the  kingdom  of  heaven  will  not  give  them 
entrance.* 

Wo  also  to  the  rich,  who  have  here  their  consola- 
ion;  for  while  the  poor  enter  into  the  kingdom  of 
God,  thoy  shall  stand  lamenting  without. 

Rejoice  ye  that  be  humble,!  and  ye  poor  be  ye  filled 
with  joy,  for  yours  is  the  kingdom  of  God,  if  at  least 
you  walk  according  to  the  Truth. 

CHAPTER  LIX. 

THAT  ALL  OUR  HOPE  AND  TRUST  IS  TO  BE  FIXED  IN 
GOD  ALONE. 

Lord,  what  is  my  confidence  which  I  have  in  this 
life  ?  or  what  is  the  greatest  comfort  that  all  things 
under  heaven  do  yield  me  ? 

Is  it  not  thou,  O  Lord  my  God,  whose  mercies  are 
without  number  ? 

AVhere  hath  it  ever  been  well  with  me  without  thee  ? 
or  when  could  it  be  ill  with  me,  when  thou  wert 
present  1 

1  had  rather  be  poor  for  thy  sake,  than  rich  with- 
out thee. 

I  rather  choose  to  be  a  pilgrim  on  earth  with  thee, 
than  without  thee  to  possess  heaven.  Where  thou  art, 
there  is  heaven ;  and  where  thou  art  not,  there  is  death 
and  hell. 

•  Matt.  vll.  [14  1  tM»lt.  T.  [3.1 


248    OF  OUR  ENTIRE  DEPEXPANCF  ON  CHRIST 

Thou  art  all  my  desire,  and  therefore  I  must  needs 
sigh,  and  call,  and  earnestly  pray  unto  thee. 

In  short,  I  have  none  fully  to  trust  to,  none  that  can 
seasonably  help  me  in  my  necessities,  but  only  thee, 
my  God. 

Thou  art  my  trust,  and  my  confidence,  thou  art  my 
Comforter,  and  in  all  things  most  faithful  unto  me. 

2.  All  men  seek  their  own  gain  ;*  thou  only  settest 
forward  my  salvation  and  my  profit,  and  turn  est  all 
things  to  my  good. 

Although  thou  exposest  me  to  divers  temptations  and 
adversities,  yet  thou  orderest  all  this  to  my  advantage, 
who  art  wont  to  try  thy  beloved  ones  a  thousand  ways. 

In  which  trial  of  me  thou  oughtest  no  less  to  be 
loved  and  praised,  than  if  thou  didst  fill  me  full  of 
heavenly  consolations. 

3.  In  thee,  therefore,  O  Lord  God,  I  place  my  whole 
hope  and  refuge  ;  on  thee  I  rest  my  tribulation  and 
anguish  ;  for  I  find  all  to  be  weak  and  inconstant,  what- 
soever I  behold  out  of  thee. 

For  many  friends  can  not  profit,  nor  strong  helpers 
assist,  nor  prudent  counsellors  give  a  profitable  answer, 
nor  the  books  of  the  learned  afford  comfort,  nor  any 
precious  substance  deliver,  nor  any  place,  however  re- 
tired and  lovely,  give  shelter,  unless  thou  thyself  dost 
assist,  help,  strengthen,  console,  instruct,  and  guard  us. 

4.  For  all  things  that  seem  to  belong  to  the  attain- 
ment of  peace  and  felicity,  without  thee,  are  nothing, 
and  do  bring  in  truth  no  felicity  at  all. 

Thou  therefore  art  the  End  of  all  that  is  good,  the 
♦  Phil.  u.  [21.] 


OF   OUR   ENTIRr  DEPENDANCE  ON  CHRIST.         249 

Height  of  life,  the  Depth  of  all  that  can  be  spoken ; 
and  to  hope  in  thee  above  all  things,  is  the  strongest 
comfort  of  thy  servants. 

To  thee  therefore  do  I  lift  up  mine  eyes ;  in  thee, 
my  God,  the  Father  of  mercies,  do  I  put  my  trust. 

Bhss  and  sanctify  my  soul  with  thy  heavenly  bles- 
sings, that  it  may  become  thy  holy  habitation,  and  the 
seat  of  thine  eternai  ^lory  ;  and  let  nothing  be  found  in 
this  temple  of  thy  dignity,  which  shall  offend  the  eyes 
of  thy  Majesty. 

According  to  the  greatness  of  thy  goodness  and 
multitude  of  thy  mercies,  look  upon  me,  and  hear  the 
prayer  of  thy  poor  servant,  who  is  far  exiled  from  thee, 
in  the  land  of  the  shadow  of  death. 

Protect  and  keep  the  soul  of  me,  the  meanest  of  thy 
servants,  amid  so  many  dangers  of  this  corruptible  life, 
and  by  thy  grace  accompanyinsj  me,  direct  it  along  the 
way  of  peace  to  its  home  of  everlasting  brightness. 
Amen. 


THE  FOURTH  BOOK. 

CONCERNING  THE  SACRAMENT. 

A  DEVOUT  EXHORTATION  TO  THE  HOLY  COMMUNION. 
THE  VOICE  OF  CHRIST. 

"  Come  unto  me,  all  ye  that  labor  and  are  burdened, 
and  I  will  refresh  you,"*  saith  the  Lord. 

"  The  bread  which  I  will  give  is  my  flesh,  for  the 
life  of  the  world."! 

"  Take  ye,  and  eat ;  this  is  my  body,  which  is  given 
for  you  4  do  this  in  remembrance  of  me."lj 

"He  that  eateth  my  flesh  and  drinketh  my  blood 
dwclleth  in  me,  and  I  in  him." 

"  The  words  which  I  have  spoken  unto  you  are 
spint  and  life."'^ 


•  Matt.  xi.  [29.] 
I  1  Cur.  Xi.  Vii.i 


i  John  vl.  [511 
«  Johu  VI.  161),  C3.] 


t  Matt,  xxvi  [28.1 


252  OF  AWE  IN  APPROACHING  THE  HOLY  COMIrt  UNION. 


CHAPTER  I. 

WITH    HOW    GREAT    REVERENCE    CHRIST    OUGHT   TO  BE 
RECEIVED. 

TH.E  VOICE  OF  THE   DISCIPLE. 

These  are  thy  words,  O  Christ,  the  everlasting 
Truth,  though  not  spoken  all  at  one  time,  nor  written 
in  one  and  the  self-same  place.  Because  therefore 
they  are  thine  and  true,  they  are  all  thankfully  and 
faithfully  to  be  received  by  me. 

They  are  thine,  and  thou  hast  pronounced  them ; 
and  they  are  mine  also,  because  thou  hast  spoken  them 
for  my  salvation. 

I  cheerfully  receive  them  from  thy  mouth,  that  they 
may  be  the  more  deeply  implanted  in  my  heart. 

Those  so  gracious  words,  so  full  of  sweetness  and 
love,  do  arouse  me ;  but  mine  own  offences  do  dis- 
hearten me,  and  an  impure  conscience  driveth  me  back 
from  the  receiving  of  so  great  mysteries. 

The  sweetness  of  thy  words  doth  encourage  me,  but 
the  multitude  of  my  sins  doth  weigh  me  down. 

2.  Thou  commandest  me  to  come  confidently  unto 
thee,  if  I  would  have  part  with  thee ;  and  to  receive 
the  food  of  immortality,  if  1  desire  to  obtain  everlasting 
life  and  glory. 

"  Come  unto  me,"  sayest  thou,  "  all  ye  that  labor 
and  are  heavy  laden,  and  I  will  refresh  you."* 

*  Matt.  li.  [28.] 


OF  AWE   IN  APPROACHING   THE   HOLY  COMMUNION.  253 

O  sweet  and  loving  word  in  the  ear  of  a  sinner,  that 
thou,  my  Lord  God,  shouldest  invite  the  poor  and 
needy  to  the  participation  of  thy  most  holy  body  ! 

But  who  am  I,  Lord,  that  T  should  presume  to  ap- 
proach unto  thee  ? 

Behold,  the  heaven  of  heavens  can  not  contain  thee, 
and  thou  sayest,  "  Come  ye  all  unto  me." 

3.  What  meaneth  this  so  gracious  a  condescension, 
and  this  so  loving  invitation  ? 

How  shall  I  dare  to  come,  who  know  not  any  good 
in  myself,  whereupon  I  may  presume  ? 

How  shall  I  bring  thee  into  my  house,  I  that  have 
so  often  offended  thy  most  benign  countenance  ? 

Angels  and  archangels  stand  in  awe  of  thee  ;  saints 
and  righteous  men  do  fear  thee,  and  sayest  thou  "  Come 
ye  all  unto  me  ?" 

Unless  thou,  O  Lord,  didst  say  this,  who  would  be- 
lieve it  to  be  true  ? 

And  unless  thou,  didst  command  it,  who  could  at- 
tempt to  draw  near  [unto  thee]  ? 

Behold,  Noah,  a  just  man,  labored  a  hundred  years 
in  the  making  of  the  ark,*  that  he  might  be  saved  with 
a  few,  and  how  can  I  in  one  hour's  space  prepare  my- 
self to  receive  with  reverence  the  Maker  of  the  world  ? 

4.  Moses,  thy  great  servant,  and  thine  especial  friend, 
made  an  ark  of  incorruptible  wood,  which  also  he 
covered  over  with  the  finest  gold,  wherein  to  lay  up 
the  tables  of  the  law  ;t  and  I,  a  corrupted  creature, 
how  shall  I  dare  so  unconcernedly  to  receive  \]\e 
Maker  of  the  law,  and  the  Giver  of  life  ? 

*  G«n.  vi.  [3.]  t  Exod.  xxv.  [10-16.] 


254  OP  AWE  IN  APPIIOACHINO  THE  HOLY  C0M3IUNI0X. 

Solomon,  the  wisest  of  the  kings  of  Israel,  bestowed 
seven  years  in  building  a  magnificent  temple  to  the 
praise  of  thy  name.* 

He  also  celebrated  the  feast  of  dedication  thereof 
eight  days  together ;  he  offered  a  thousand  peace- 
offerings,  and  he  solemnly  set  the  ark  of  the  covenant 
in  the  place  prepared  for  it,  with  the  sound  of  trumpets, 
and  great  joy.f 

And  I,  the  most  miserable  and  poorest  of  men,  how 
shall  I  bring  thee  into  my  house,  I  that  can  scarce 
spend  one  half-hour  in  true  devotion  ?  And  would  that 
1  could  even  once  spend  something  like  one  half-hour 
in  worthy  and  due  manner ! 

5.  0  my  God,  how  earnestly  did  they  study  and  en- 
deavor to  please  thee ! 

Alas,  how  little  is  that  which  I  do !  how  short  a 
time  do  I  spend,  when  I  am  preparing  myself  to  receive 
the  communion ! 

Seldom  am  I  wholly  collected ;  very  seldom  indeed 
am  I  cleansed  from  all  distraction. 

And  yet  surely  in  the  life-giving  presence  of  thy 
Godhead,  no  unbecoming  thought  ought"  to  intrude  it- 
self, nor  should  any  creature  occupy  my  heart ;  for  I 
am  about  to  entertain  not  an  angel,  but  the  Lord  of 
angels. 

G.  And  yet  very  great  is  the  difference  between  the 
aik  of  the  covenant  with  its  relics,  and  thy  most  pure 
body,  wiih  its  unspeakable  virtues  ;  between  those  legal 
sacrilices,  figures  of  things  to  come,  and  the  true  sacri- 
fice of  thy  body,  the  fulfilment  of  all  ancient  sacrifices. 

♦  1  Kings  vi.  [3?  1  1 1  Kingi  viil. 


OF  AWE   IN   APPROACHING   THE  IIOLl    COMiMUNION.  255 

Why  therefore  am  I  not  more  ardent  and  zealous  in 
seeking  thine  adorable  presence  ? 

Why  do  I  not  prepare  myself  with  greater  solicitude 
to  receive  thy  holy  things  ?  whereas  those  holy  ancient 
patriarchs  and  prophets,  yea,  kings  also,  and  princes, 
with  the  whole  people,  showed  such  an  affectionate- 
ness  of  devotion  to  thy  divine  service. 

7.  The  most  devout  king  David  danced  before  the  ark 
of  God  with  all  his  might,*  calling  to  mind  the  benefits 
bestowed  in  time  past  upon  his  forefathers.  He  made 
instruments  of  sundry  kinds,  he  published  psalms,  and 
appointed  them  to  be  sung  with  joy ;  he  also  oftentimes 
himself  sung  to  the  harp,  being  inspired  with  the  grace 
of  the  Holy  Ghost.  He  taught  the  people  of  Israel  to 
praise  God  with  their  whole  hearts,  and  with  voices 
full  of  harmony  to  bless  and  praise  him  every  day. 

If  so  great  devotion  was  then  used,  and  such  cele- 
brating of  divine  praise  was  kept  up  before  the  ark  of 
the  testament ;  what  reverence  and  devotion  ought  now 
to  be  preserved  by  me  and  all  Christian  people,  during 
the  ministration  of  the  sacrament,  in  receiving  the 
most  precious  body  of  Christ. 

8.  Many  run  to  divers  places  to  visit  the  relics  of 
the  saints  departed,  are  full  of  admiration  at  heai  ^ng  of 
their  deeds,  behold  with  awe  the  spacious  buildings 
of  their  temples,  and  [even]  kiss  their  sacred  bofies 
wrapped  up  in  silk  and  gold. 

But,  behold,  thou  art  thyself  here  present  with  me 
on  thiae  altar,  my  God,  Saint  of  saints,  Creator  of  Jill 
things,  and  Lord  of  angels. 

*  3  Sam.  vi,  [14.] 


256  OF  AWE  IN   APPROACHING  THE   HOLY   COMMUNION. 

Often,  in  looking  after  such  [relics],  people  are 
moved  by  curiosity,  and  the  novelty  of  fresh  sights, 
while  little  or  no  fruit  of  amendment  is  carried  home ; 
particularly  when  they  go  from  place  to  place  with  such 
levity  [as  tney  do],  without  a  true  pc^riitent  heart. 

But  here,  in  this  holy  sacrament,  thou  art  wholly 
present,  my  God,  the  man  Christ  Jesus :  here,  to  all 
worthy  and  devout  receivers,  is  granted  an  abundant 
fruit  of  eternal  salvation. 

There  is  here  to  attract  men  nothing  that  savors  of 
levity,  of  curiosity,  or  of  sensuality ;  nothing  but  firm 
faith,  devout  hope,  and  sincere  charity. 

9.  O  God,  the  invisible  Creator  of  the  world,  how 
wonderfully  dost  thou  deal  with  us !  how  sweetly  and 
graciously  dost  thou  dispose  of  all  things  with  thine 
elect,  to  whom  thou  offerest  thyself  to  be  received  in 
the  sacrament. 

For  this  verily  exceedeth  all  understanding.  This 
specially  draweth  the  hearts  of  the  devout,  and  in- 
flameth  their  affections. 

For  even  thy  true  faithful  ones,  who  dispose  their 
whole  life  to  amendment,  by  this  most  precious  sacra- 
ment, oftentimes  gain  much  of  the  grace  of  devotion, 
and  love  of  virtue. 

10.  O  the  admirable  and  hidden  grace  of  this  sacra- 
ment, which  only  the  faithful  ones  of  Christ  do  know ; 
but  the  unbelieving,  and  such  as  are  slaves  unto  sin, 
can  not  have  experience  thereof! 

In  this  sacrament  spiritual  grace  is  conferred,  and 
strength  which  was  lost  is  restored  ir  the  soul,  and  the 
beauty  which  by  sin  had  been  disfigur  d  again  retumeth. 


OP  AWE   IN  APPROACHING   THE    HOLY   COMMUNION.  257 

This  grace  is  sometimes  so  great,  that  out  of  the  ful- 
ness of  devotion  which  is  here  given,  not  only  the  mind, 
but  the  weak  body  also,  feeleth  great  increase  of  strength. 

11.  Nevertheless  our  coldness  and  negligence  is 
much  to  be  bewailed  and  pitied,  that  we  are  not  drawn 
with  greater  affection  to  receive  Christ,  in  whom  all 
the  hope  of  those  that  are  to  be  saved  doth  consist,  and 
all  their  merit. 

For  he  himself  is  our  sanctification  and  redemption ; 
he  himself  is  the  comfort  of  those  who  are  here  but 
travellers,  and  the  everlasting  fruition  of  saints. 

It  is  therefore  much  to  be  lamented  that  many  do  so 
little  consider  this  salutary  mystery,  which  causelh  joy 
in  heaven,  and  preserveth  the  whole  world. 

Alas  for  the  blindness  and  hardness  of  man's  heart, 
that  doth  not  more  deeply  weigh  so  unspeakable  a  gift ; 
but  rather  cometh  by  the  daily  use  thereof  to  regard  it 
little  or  nothing ! 

12.  For  if  this  most  holy  sacrament  were  to  be  cele- 
brated in  one  place  only,  and  consecrated  by  one  only 
priest  in  the  world,  with  how  great  desires  dost  thou 
tliink  would  men  be  affected  to  that  place,  and  toward 
such  a  priest  of  God,  that  they  might  be  witnesses  of 
the  celebration  of  these  divine  mysteries  ? 

But  now  many  are  made  priests,  and  in  many  places 
Christ  is  offered ;  that  the  grace  and  love  of  God  to 
man  may  appear  so  mucTi  the  greater,  the  more  widely 
this  sacred  communion  is  spread  over  the  world. 

Thanks  be  unto  thee,  O  merciful  Jesu,  thou  eternal 
Shepherd,  that  thou  hast  vouchsafed  to  refresh  uis, 
who  are  poor,  and  in  a  state  of  banishment,  with  thy 
22* 


258        OF  god's  love  in  the  holy  eucharist. 

precious  body  and  blood,  to  invite  us  to  the  receiving 
of  these  Mysteries  with  the  words  even  of  thine  own 
mouth,  saying,  "  Come  unto  Me  all  yc  that  labor  and 
are  heavy  laden,  and  I  will  refresh  you." 

CHAPTER  II.. 

THAT  THE  GREAT  GOODNESS  AND  LOVE  OF  GOD  IS  EXHIB- 
ITED TO  MAN  IN  THIS  SACRAMENT. 

THE  VOICE  OF  THE   DISCIPLE. 

In  confidence  of  thy  goodness  and  great  mercy,  0 
Lord,  I  draw  near,  as  a  sick  person  to  the  Healer,  as 
one  hungry  and  thirsty  to  the  Fountain  of  life,  a  needy 
wretch  to  the  King  of  heaven,  a  servant  unto  his  Lord, 
a  creature  to  the  Creator,  a  desolate  soul  to  my  own 
tender  Comforter. 

But  whence  is  this  to  me,  that  thou  vouchsafest  to 
come  unto  me  ?*  what  am  I,  that  thou  shouldest  give 
thine  own  self  unto  me  ? 

How  dare  a  sinner  appear  before  thee  ?  and  how  is 
it  that  thou  dost  vouchsafe  to  come  unto  a  sinner  ? 

Thou  knowest  thy  servant,  thou  seest  that  he  hath 
in  him  no  good  thing,  for  which  thou  shouldest  bestow 
this  favor  upon  him. 

I  confess  therefore  mine  own  unworthiness  I  ac- 
knowledge thy  goodness,  I  praise  thy  tender  mercy 
and  give  thee  thanks  for  this  thy  transcendent  love. 

For  thou  dost  this  for  thine  own  sake,  not  for  any 
merits  of  mine  ;  to  the  end  that  thy  goodness  may  be 
*  Luke  i.  [43.] 


OF  god's  love  in  the  holy  EUCHARIST.    259 

better  known  unto  me,  thy  love  more  abundantly  poured 
down,  and  thy  gracious  humility  the  more  eminently 
set  forth. 

Since  therefore  it  is  thy  pleasure,  and  thou  hast 
commanded  that  it  should  be  so,  this  thy  condescen- 
sion is  also  dearly  pleasing  unto  me,  and  0  that  my 
iniquity  may  be  no  hinderance  herein ! 

2.  O  most  sweet  and  most  benign  Jesu,  how  great 
reverence  and  thanksgiving,  together  with  perpetual 
praise,  is  due  unto  thee  for  the  receiving  of  thy  sacred 
body,  whose  preciousness  no  mortal  man  is  able  to 
express. 

But  on  what  shall  I  think  at  this  Communion,  in 
making  this  approach  unto  my  Lord,  whom  I  am  not 
able  duly  to  honor,  and  yet  whom  I  can  not  but  desire 
devoutly  to  receive  ? 

What  can  I  think  on  better,  and  more  profitable,  than 
utterly  to  humble  myself  before  thee,  and  to  exalt  thine 
infinite  goodness  above  me  ? 

I  praise  thee,  my  God,  and  will  exalt  thee  for  ever ; 
I  do  despise  myself,  and  cast  myself  down  before  thee, 
into  the  deep  of  mine  own  un worthiness. 

Behold,  thou  art  the  Holy  of  Holies,  and  I  the  scum 
of  sinners ' 

Behold,  thou  inclinest  thyself  unto  me,  who  am  not 
worthy  so  much  as  to  look  up  unto  thee ' 

Behold,  thou  comest  unto  me  ;  it  is  thy  will  to  be 
with  me  ;  thou  invitest  me  to  thy  banquet. 

Thou  ?rt  willing  to  give  me  heavenly  food  and  bread 
of  angels  to  eat,*  which  is  indeed  no  other  than  thyself 

•  Psalm  Ixxviii.  [25.]— John  vi.  [33.] 


260    OF  god's  love  in  the  holy  EUCHARIST. 

the   Living  Bread,  which  earnest  down   from  heaven, 
and  givest  life  unto  the  world. 

4.  Behold,  from  whence  doth  this  love  proceed! 
what  a  gracious  condescension  of  thine  appeareih 
herein  !  how  great  thanks  and  praises  are  due  unto 
thee  for  these  benefits  ! 

O  how  good  and  profitable  was  thy  counsel,  when 
thou  didst  ordain  it !  how  sweet  and  pleasant  the  ban- 
quet, when  thou  gavest  thyself  to  be  our  food ! 

0  hov/  wonderful  is  this  thy  doing,  O  Lord,  how 
mighty  is  thy  power,  how  unspeakable  thy  truth ' 

For  thou  didst  speak  the  word  and  all  things  weie 
made  ;*  and  this  was  done  which  thou  thyself  com- 
mandedst. 

5.  A  matter  of  great  admiration,  worthy  of  all  faith, 
and  surpassing  man's  understanding,  that  thou  my  Lord 
God,  true  God  and  man,  shouldest  offer  thyself  wholly 
to  us  in  a  little  bread  and  wine,  and  therein  become 
our  inexhaustible  support. 

Thou  who  art  the  Lord  of  all  things,  and  standest  in 
need  of  none,t  art  pleased  to  dwell  in  us  by  means  of 
this  thy  sacrament. 

Do  thou  preserve  my  heart  and  body  unspotted,  that 
with  a  cheerful  and  pure  conscience  I  may  be  able 
often  to  celebrate,  and  to  receive  to  my  everlasting 
health,  those  mysteries,  which  thou  didst  specially 
ordain  and  institute  for  thine  own  honor,  and  for  a 
never-ceasing  memorial  of  thyself. 

6    Rejoice,  0  my  soul,  and  give  thanks  unto  God, 

•  Gen.  i.— Psalm  cxlviil.  [5.]  t  Psajm  xrU  CI.1 


OF  THE  COMFORT  OP  FREQUENT  COMMUNION.        261 

for  SO  noble  a  gift,  and  so  precious  a  consolation,  left 
unto  thee  in  this  vale  of  tears. 

For  as  often  as  thou  callest  to  mind  this  mystery, 
and  receivest  the  body  of  Christ,  so  often  dost  thou  go 
over  the  work  of  thy  redemption,  and  art  made  partaker 
of  all  the  merits  of  Christ. 

For  the  love  of  Christ  is  never  diminished,  and  the 
greatness  of  his  propitiation  is  never  exhausted 

Therefore  thou  oughtest  to  dispose  thyself  hereunto 
by  a  constant  fresh  renewing  of  thy  mind,  and  to  weigh 
with  attentive  consideration  this-  gr^at  mystery  of  thy 
salvation. 

So  great,  so  new,  and  so  joyful  ought  it  to  seem  unto 
thee,  when  thou  celebratest  or  partakest  in  these  holy 
mysteries,  as  if  on  this  same  day  Christ  first  descending 
into  the  womb  of  the  Virgin  were  become  man,  or 
hanging  on  the  cross  did  [this  day]  suffer  and  die  for 
the  salvation  of  mankind. 


CHAPTER  III. 

THAT  IT  IS  PROFITABLE    TO  COMMUNICATE    OFTEN. 
THE  VOICE  OF  THE  DISCIPLE. 

Behold,  O  Lord,  I  come  unto  thee,  that  I  may  be 
comforted  in  thy  gift,  and  be  delighted  in  thy  holy 
banquet,  which  thou,  0  God,  hast  in  thy  goodness 
prepared  for  the  poor.* 

Behold  in  thee  is  all  whatsoever  I  can  or  ought  to 

•  Psalm  Ixviii.  [10.] 


262       OF  THE  COMFORT  OF  FREQUENT  C0M3IUNI0N. 
« 

desire ;  and  thou  art  my  salvation  and  my  redemption^ 
my  hope  and  my  strength,  my  honor  and  glory. 

Make  joyful  therefore  this  day  the  soul  of  thy  ser- 
vant ;*  for  unto  thee,  0  Lord  Jesu,  have  I  lifted  up  my 
soul. 

I  desire  to  receive  thee  now  with  devotion  and 
reverence.  I  do  long  to  bring  thee  into  my  house, 
that  with  Zaccheus  I  may  obtain  to  be  blessed  by 
thee,  and  to  be  numbered  amongst  the  children  of 
Abraham. 

My  soul  thirsteth  to  receive  thy  body,  my  heart  de- 
sireth  to  be  united  with  thee. 

2.  Give  thyself  to  me,  and  it  sufficeth ;  for  besides 
thee  no  comfort  is  available. 

Without  thee  I  can  not  be,  nor  endure  to  live  with- 
out thy  visitation. 

And  therefore  I  must  needs  often  draw  near  unto 
thee,  and  receive  thee  for  the  welfare  of  my  soul ;  lest 
haply  I  faint  in  the  way,  if  I  be  deprived  of  the  heav- 
enly food. 

For  so,  most  merciful  Jesus,  thou  once  didst  say, 
preaching  to  the  people  and  curing  divers  diseases, 
"  I  will  not  send  them  home  fasting,  lest  they  faint  in 
the  way."t 

Deal  thou  therefore  in  like  manner  now  with  me, 
who  hast  vouchsafed  to  leave  thyself  in  the  sacrament 
for  the  comfort  of  the  faithful. 

For  thou  art  the  sweet  refection  of  the  soul ;  and  he 
that  eateth  thee  worthily,  shall  be  partaker  and  heir  of 
everlasting  glory 

»  Psalm  Ixxxvi.  [4.]  t  Matt.  it.  [32.]— Mark  vill.  [3,] 


I 


OF  THE  COMFORT  OF  FRECil'E.NT  COMMUNION.       2G3 

It  is  necessary  for  me,  who  so  often  fall  into  error  | 
and  sin,  who  so  quickly  wax  dull  and  faint,  that  by  ; 
frequent  prayer  and  confession,  and  receiving  of  liiy  i 
holy  body,  I  may  rentw,  cleanse,  and  inflame  myself,  \ 
lest  perhaps,  by  long  abstaining,  I  should  fall  away  : 
from  my  holy  purposes. 

3.  For  the  imaginations  of  man  are  prone  unto  evil 
from  his  youth,*  and  unless  some  divine  remedy  help  : 
him,  he  quickly  slidcth  to  worse. 

This  holy  communion  therefore  draweth  back  from 
evil  and  strengtheneih  in  good. 

For  if  I  be  now  so  often  slack  and  cold  when  I 
communicate,  or  celebrate  ;  what  would  become  of  me 
if  I  received  not  this  remedy,  and  sought  not  after  so 
great  a  help  ? 

Although  every  day  I  be  not  fit,  nor  well  prepared 
to  communicate  ;  I  will  endeavor  notwithstanding  at 
due  limes  to  receive  the  divine  mysteries,  and  to  be 
partaker  of  so  great  a  grace. 

For  this  is  one  chief  consolation  of  faithful  souls,  so 
long  as  they  are  absent  from  thee  in  this  mortal  body, 
that  being  often  mindful  of  their  God,  they  receive 
their  beloved  with  a  devout  mind. 

4.  0  the  wonderful  condescension  of  thy  tender 
mercy  toward  us,  that  thou  0  Lord  God,  the  Creator 
and  Giver  of  life  to  all  spirits,  dost  vouchsafe  to  come 
unto  a  poor  soul,  and  with  thy  whole  Deity  and  human- 
ity to  replenish  the  hunger  thereof! 

O  happy  minds  and  blessed  souls,  who  have  the 
privilege  of  receiving  thee,  their  Lord  God,  with  de- 

•  Genesis  viii.  [21.] 


6- 


264  OF  THE  COMFORT  OF   DEVOUT  COMMUNION. 

voiit  iffection,  and  in  so  receiving  thee,  are  permitted 
to  be  full  of  spiritual  joy ! 

O,  how  grrat  a  Lord  do  they  entertain!  How  be- 
loved a  Guest  do  they  harbor  !  How  delightful  a  Com- 
panion do  they  receive !  How  faithful  a  Friend  do 
they  welcome !  How  lovely  and  noble  a  Spouse  do 
they  embrace !  even  him  who  is  to  be  loved  above  all 
that  are  beloved,  and  above  all  things  that  can  be  de- 
sired. 

O  thou,  the  most  sweet,  most  beloved,  let  heaven 
and  earth,  and  all  their  ornaments,  be  silent  in  thy 
presence ;  for  what  praise  and  beauty  soever  they 
have,  it  is  received  from  thy  bounteous  condescension, 
and  shall  never  equal  the  grace  and  beauty  of  thy 
name,  whose  wisdom  is  beyond  all  numbers.* 


CHAPTER  IV. 

THAT  MANY  BENEFITS  ARE  BESTOWED  UPON  THEM  THAT 
COMMUNICATE  DEVOUTLY. 

THE  VOICE  OF  THE  DISCIPLE. 

O  Lord,  my  God,  do  thou  prevent  thy  servant 
with  the  blessings  of  thy  sweetness,t  that  I  may  ap- 
proach worthily  and  devoutly  to  thy  glorious  sacra- 
ment. 

Stir  up  my  heart  unto  thee,  and  deliver  me  from  all 
dulness ;  visit  me  with  thy  salvation,^  that  I  may  taste 

♦  Pialm  cxlvii.  [5.j  t  Psalm  xxi.  [3.]  t  Psalm  cri.  [4.1 


OF  THE  COMFORT  OF  DEVOUT  COMMUNION.   265 

in  spirit  thy  sweetness,  which  plentifully  lieth  hid  in 
this  sacramont  as  in  a  fountain. 

Enlighten  also  mine  eye?  to  behold  so  great  a  mys- 
tery, and  strengthen  me  with  undoubting  faith  to  be- 
lieve it. 

For  it  is  thy  work,  and  no  human  power  ;  thy  sacred 
institution,  not  man's  invention. 

For  of  himself  no  man  is  able  to  comprehend  and 
understand  these  things,  which  transcend  even  the  ex- 
quisite skill  of  angels. 

What  portion,  then,  of  so  high  and  sacred  a  mystery 
shall  I,  unworthy  sinner,  dust  and  ashes,  be  able  to 
search  out  and  comprehend  ? 

2.  O  Lord,  in  the  simplicity  of  my  heart,  with  a 
good  and  firm  faith,  and  at  thy  commandment,  I  draw 
near  unto  thee  with  hope  and  reverence ;  and  I  do 
truly  believe  that  thou  art  here  present  in  tliis  sacra- 
ment, both  God  and  man. 

Thy  will  is  that  I  should  receive  thee,  and  that  I 
should  unite  myself  unto  thee  in  charity. 

Wherefore  I  implore  thy  mercy,  and  do  crave  thy 
special  grace,  to  the  end  I  may  wholly  be  dissolved  and 
overflow  with  love  unto  thee,  and  hereafter  never  suffer 
any  external  consolation  to  enter  in. 

For  this  most  high  and  precious  sacrament  is  the 
health  both  of  soul  and  body,  the  medicine  for  all 
'spiritual  languor;  hereby  my  vices  are  cured,  my 
passions  bridled,  my  temptations  overcome,  or  at  least 
weakened ;  greater  grace  is  infused,  virtue  begun  is 
increased,  faith  is  confirmed,  hope  strengthened,  and 
love  inflamed  and  enlarged. 
23 


2-66   OF  THE  COMFORT  OF  DEVOUT  COMMUNION. 

3.  For  llior.  liast  bestowed,  and  still  ofientimes  dosl 
bestow  many  benefits  in  this  sacrament  upon  thy  be- 
loved ones  that  commmiicate  devoutly,  O  my  God,  the 
protector  of  my  soul,  the  Strengthener  of  human  Iraihy, 
and  the  Giver  of  all  inward  comfort. 

Thou  impartest  unto  them  much  comfort  against 
sundry  tribulations  ;  and  liftest  them  up  from  the  drpih 
of  their  own  dejected  state,  to  hope  in  thy  protection  ; 
and  dost  inwardly  recreate  and  enlighten  them  with 
new  grace,  so  that  they  who  at  first,  and  before  com- 
munion, felt  themselves  full  of  anxiety  and  heartless- 
ness,  afterward  being  refreshed  with  heavenly  meat 
and  drink,  do  find  in  themselves  a  change  for  the  better. 

And  in  such  a  way  of  dispensation  thou  dealest  with 
thine  elect,  that  they  may  truly  acknowledge,  and 
clearly  prove,  how  great  their  own  infirmity  is,  and 
what  goodness  and  grace  they  obtain  from  thee. 

For  they  of  themselves  are  cold,  dull,  and  undevout , 
but  by  thee  they  are  made  fervent,  cheerful,  and  full  of 
devotion. 

For  who  is  there,  that,  approaching  humbly  unto  the 
fountain  of  sweetness,  doth  not  carry  away  thence  at 
at  least  some  little  sweetness  ? 

Or  who  standing  by  a  great  fire,  receiveth  not  some 
small  heat  thereby  1 

And  thou  art  a  fountain  always  full  and  overflowing, 
a  fire  ever  burning  and  never  decaying.* 

4.  Wherefore,  if  I  am  not  permitted  to  draw  out  of 
the  full  fountain  itself,  nor  to  drink  my  fill,  I  will,  not- 
withstanding, set  my  lips  to  the  mouth  of  this  heavenly 

*  Isaiah  lii.  [3.]— Levit.  vi.  [13.] 


o • 

OF  THE  COMFORT  OF  DEVOUT  COMMUNION.   267 

conduit,  that  I  may  receive  thence  at  least  some  small 
drop  to  refresh  my  thirst,  that  so  I  may  not  be  whclly 
dried  up. 

As  though  I  can  not  as  yet  be  altogether  heavenly, 
nor  so  iullamed  as  the  cherubim  and  seraphim,  yet  not- 
withstanding I  will  endeavor  to  apply  myself  earnestly 
to  devotion,  and  prepare  my  heart  to  obtain  if  it  be 
but  some  small  spark  of  divine  fire,  by  the  humble  re- 
ceiving of  this  life-giving  sacrament. 

And  whatsoever  is  hereunto  wanting  in  me,  0  merci- 
ful Jesu,  most  Holy  Savior,  do  thou  bountifully  and 
graciously  supply  for  me,  thou  who  hast  vouchsafed  to 
call  us  all  unto  thee,  saying,  "  Come  unto  me  all  ye 
that  labor  and  are  burdened,  and  I  will  refresh  you."* 

5.  1  indeed  labor  in  the  sweat  of  my  brow,t  I  am 
vexed  with  grief  of  heart,  I  am  burdened  with  sins,  I 
am  troubled  with  temptations,  I  am  entangled  and  op- 
pressed with  many  evil  passions ;  and  there  is  none  to 
help  me,  none  to  deliver  and  save  me,  but  thou,  O 
Lord  God  my  Savior,  to  whom  I  commit  myself,  and 
all  that  is  mine,  that  thou  mayest  keep  watch  over  me, 
and  bring  me  safe  to  life  everlasting. 

Receive  me  for  the  honor  and  glory  of  thy  name, 
thou  who  hast  prepared  thy  body  and  blood  to  be  my 
meat  and  drink. 

Grant,  O  Lord  God,  my  Savior,  that  by  frequenting 
thy  mysteries,  the  zeal  of  my  devotion  may  grow  and 
increase. 

*  Matt.  i4  [28.]  *  Gen.  iU.  [W.J 


268       OF  THE  DIGNITF  OF  THE    HOLY  EUCHARIST. 


CHAPTER  V. 

OF    THE    DIGNITY    OF    THIS    SACRAMENT,    AND    OF    THE 
MINISTERIAL  FUNCTION. 

THE  VOICE  OF  THE  BELOVED. 

If  thou  hadst  angelical  purity*  and  the  sanctity  of 
St.  John  Baptist,  thou  wouldst  not  be  worthy  either 
to  receive  or  to  administer  this  sacrament. 

For  it  is  not  within  the  compass  of  the  deserts  ot 
men,  that  man  should  consecrate  and  administer  the 
sacrament  of  Christ,  and  receive  for  food  the  bread  of 
angels,  t 

Grand  is  this  mystery ;  and  great  is  the  dignity  of 
the  priests,  to  whom  is  granted  that  which  is  not  per- 
mitted to  angels. 

For  none  but  priests  rightly  ordained  in  the  church, 
have  power  to  celebrate  [this  sacramentj,  and  to  con- 
secrate the  body  of  Christ. 

The  priest  is  indeed  the  minister  of  God,  using  the 
word  of  God  by  God's  command  and  appointment :  but 
God  is  there  the  principal  Author,  and  invisible  Worker ; 
to  whom  is  subject  all  that  he  shall  please,  and  all  that 
he  commandeth  doth  obey  .J 

2.  Thou  oughtest  therefore  more  to  believe  God 
Almighty  in  this  most  excellent  sacrament,  than  thine 
own  sense,  or  any  visible  sign. 

•  Matt,  xviii.  [10.]  t  Psalm  Ixxvill.  [35.J 

t  Gen.  i.— Psalm  xlix.  [7.]— Rom.  ix.  £80.] 


OF  THE  DIGNITY  OF  THE  HOLY  EUCHARIST.      269 

And  therefore  thou  art  to  approach  this  holy  work 
with  fear  and  reverence. 

Consider  attentively  with  thyself,*  and  see  what  that 
is,  whereof  the  ministry  is  delivered  unto  thee  by  the 
laying  on  of  the  bishop's  hand. 

Behold,  thou  art  made  a  priest,  and  consecrated  to 
celebrate  [the  Lord's  sacraments]  ;  take  heed  now  that 
thou  offer  [the  Christian]  sacrifice  to  God  faithfully  and 
devoutly,  and  at  fit  opportunities,  and  conduct  thyself 
so,  as  thou  mayest  be  without  reproof. 

Thou  hast  not  lightened  thy  burden,  but  art  now 
bound  with  a  straighter  band  of  discipline,  and  art 
obliged  to  a  more  perfect  degree  of  sanctity. 

A  priest  ought  to  be  adorned  with  all  graces,  and  to 
give  example  of  good  life  to  others. 

His  life  and  conversation!  should  not  be  in  the 
popular  and  common  ways  of  men,  but  with  the  angels 
in  heaven,  or  with  perfect  men  on  earth. 

3.  A  priest  clad  in  sacred  garments  is  Christ's  dep- 
uty, that  with  all  supplication  and  humility  he  may 
beseech  God  for  himself  and  for  the  whole  people 4 

Neither  ought  he  to  cease  from  prayer  and  holy  ob- 
lation, till  he  prevail  to  obtain  grace  and  mercy. 

When  a  priest  doth  celebrate  the  [holy  eucharist], 
he  honoreth  God,  he  rejoiceth  the  angels,  he  edifieth 
the  church,  he  helpeth  the  living,  and  he  commemo- 
rateth  the  depaited,|j  and  maketh  himself  partaker  of  all 
good  things. 

•  1  Tim.  Iv.  [18.]  t  PhU.  lU.  [20.] 

t  Heb.  T.  [3.1— See  note  [G.]  I  See  note  [H.] 

23« 


170   OF  SPIRITUAL  EXERCISE   BEFORE  COMMUNION. 


CHAPTER  VI. 

AN     INtiUIRY     CONCERNING    [SPIRITUAL]    EXERCISE    BE- 
FORE COMMUNION 

THE  VOICE  OF  THE  DISCIPLE. 

When  I  weigh  thy  worthiness,  O  Lord,  and  mine 
own  vileness,  I  tremble  exceedingly,  and  am  confounded 
whhin  myself. 

For  if  I  come  not  unto  thee,  I  fly  from  life,  and  if  I 
unworthily  intrude  myself,  1  incur  thy  displeasure. 

What  therefore  shall  I  do,  0  my  God,  my  Helper 
and  my  Counsellor  in  all  necessity  ? 

2.  Teach  thou  me  the  right  way,  appoint  me  some 
brief  exercise,  suitable  to  this  holy  communion. 

For  it  is  good  for  me  to  know  how  I  should  rever- 
ently and  religiously  prepare  my  heart  for  thee,  for 
the  profitable  receiving  of  thy  sacrament,  or  (.it  may 
be)  also  for  the  celebrating  of  so  great  and  divine  a 
sacrifice. 


OF  SELF-EXAMINATION  BEFORE  COMMUNION.      271 


CHAPTER  VII. 

OF    THORCUGHLY    SEARCHING    OUR     OWN    CONSCIENCE, 
AND  OF  HOLY  PURPOSES   OF  AMENDMENT. 

THE  VOICE  OF  THE  BELOVED. 

Above  all  things,  God's  priest  ought  to  come  to 
celebrate,  and  to  receive  this  sacrament  with  very 
great  humility  of  heart,  and  with  reverential  supplica- 
tion, with  a  full  faith,  and  a  dutiful  regard  for  God's 
honor. 

Examine  diligently  thy  conscience,  and  to  the  ut- 
most of  thy  power  purify  and  cleanse  it  with  true  con- 
trition and  humble  confession ;  so  as  there  may  be 
nothing  in  thee  that  may  be  burdensome  unto  thee,  or 
that  may  breed  in  thee  remorse  of  conscience,  and 
hinder  thy  free  access  [to  the  throne  of  grace]. 

Be  grieved  at  the  recollection  of  all  thy  sins  in 
general,  and  in  particular  bewail  and  lament  thy  da^l"- 
transgressions. 

And  if  thou  hast  time,  confess  unto  God  in  the  secret 
of  thine  heart  all  the  miserable  evils  of  thy  disordered 
passions. 

2.  Lament  thou,  and  grieve,  that  thou  art  yet  so 
carnal  and  worldly,  so  unmortified  in  thy  passions,  so 
full  of  the  motions  of  concupiscence  : 

So  unwatchful  over  thy  outward  senses,  so  often  en- 
tangled with  many  vain  fancies  : 


272      OF  SELF-EXAMINATION    BEFORi;  COMMUNION. 

So  vehemently  inclined  to  outward  things,  so  nf  g- 
igent  in  the  interior : 

So  prone  to  laughter  and  immodesty,  so  indisposed 
to  tears  and  compunction  : 

So  prompt  to  ease  and  pleasures  of  the  flesh,  so  dull 
to  strictness  of  life  and  zeal : 

So  curious  to  hear  news,  and  see  glorious  sights,  so 
slack  to  embrace  what  is  humble  and  low  : 

So  covetous  of  abundance,  so  niggardly  in  giving,  so 
fast  in  keeping : 

So  inconsiderate  in  speech,  so  unbridled  to  silence : 

So  micomposed  in  manners,  so  fretful  in  action : 

So  eager  about  food,  so  deaf  to  the  word  of  God : 

So  hasty  to  rest,  so  slow  to  labor : 

So  wakeful  after  gossiping  tales,  so  drowsy  at  the 
sacred  services : 

So  hasty  to  arrive  at  the  end  thereof,  so  inclined  to 
be  wandering  and  inattentive  : 

So  negligent  in  the  prayers,  so  lukewarm  in  cele- 
brating [the  holy  eucharist],  so  dry  and  heartless  in 
receiving  it : 

So  quickly  distracted,  so  seldom  wholly  gathered  in- 
to thyself: 

So  suddenly  moved  to  anger,  so  apt  to  take  dis- 
pleasure against  another : 

So  ready  to  judge,  so  severe  to  reprove  : 

So  joyful  in  prosperity,  so  weak  in  adversity  : 

So  often  making  many  good  resolutions,  and  yet  bring- 
ing them  at  last  to  so  poor  effect. 

3.  These  and  other  thy  defects  being  confessed  and 
bewailed   with  sorrow,  and  great  displeasure  at  thine 


or  SELF-EXAMINATION    BEFORE    COMMUNION.      273 

own  infirmity,  make  thou  a  firm  resolution  always  to 
be  amending  thy  life,  and  to  be  endeavoring  still  after 
a  further  progress  in  holiness. 

Then,  with  full  resignation  and  with  thy  whole  will, 
do  thou  to  the  honor  of  my  name,  offer  up  thyself  a 
perpetual  whole  burnt-offering  on  the  altar  of  thy  heart, 
faithfully  committing  thy  body  and  soul  unto  me. 

And  then  thou  mayest  be  accounted  worthy  to  draw 
near  to  celebrate  this  eucharistical  sacrifice  unto  God, 
and  to  receive  profitably  the  sacrament  of  my  body. 

4.  For  man  hath  no  oblation  more  worthy,  nor  any 
greater  for  the  destroying  of  sin,  than  to  offer  himself 
unto  God  purely  and  wholly,  in  the  holy  communion  of 
the  body  and  blood  of  Christ. 

And  when  a  man  shall  have  done  what  lieth  in  him, 
and  shall  be  truly  penitent,  how  often  soever  he  shall 
come  to  Me  for  pardon  and  ^race,  "  As  I  live,"  saith 
the  Lord,  "  who  will  not  the  death  of  a  sinner  but 
rather  that  he  be  converted  and  live,*  1  will  not  re- 
member his  sins  any  more,  but  they  shall  all  be  for- 
given hiiii  " 

•  Ezek.  xviil.  [22,  23.] 


274         OF  OFFERING  UP  OUR  HEARTS  TO  CHRIST 


CHAPTER  VIII. 

OF    THE    OBLATION    OF    CHRIST    ON    THE    CROSS,  AND   OF 
RESIGNATION  OF  OURSELVES. 

THE  VOICE  OF  THE  BELOVED 

Of  my  own  will  did  I  offer  up  Myself  unto  God  the 
Father  for  thy  sins,*  my  hands  being  stretched  forth 
on  the  cross,  and  .my  body  laid  bare,  so  that  nothing 
remained  in  Me  that  was  not  wholly  turned  into  a 
sacrifice  for  the  appeasing  of  the  divine  Majesty. 

In  like  manner  oughtest  thou  also  to  offer  thyself  wil- 
lingly unto  Me  every  day  in  the  holy  communion,  as  a 
pure  and  sacred  oblation,  with  all  thy  strength  and  af- 
fections, and  to  the  utmost  stretch  of  thine  inward 
faculties. 

What  do  I  require  of  thee  more,  than  that  thou  study 
to  resign  thyself  entirely  unto  Me  ? 

Whatsoever  thou  givest  beside  thyself,  is  of  no  value 
in  my  sight,  for  I  seek  not  thy  gifts,  but  thee.f 

2.  As  it  would  not  suffice  thee  to  have  all  things 
whatsoever,  beside  Me  ;  so  neither  can  it  please  Me, 
whatsoever  thou  givest,  i  f  thou  offer  not  thyself. 

Offer  up  thyself  unto  Me,  and  give  thyself  wholly 
for  God,  and  thy  offering  shall  be  acceptable. 

Behold,  I  offered  up  Myself  wholly  unto  my  Father 
for  thee,  and  gave  my  whole  body  and  blood  for  thy 
food,  that  I  might  be  wholly  thine,  and  that  thou 
mightest  continue  mine  to  the  end. 

•  Uaiah  liU.  [5.]— Heb.  ix.  [28.]  t  Prov  xiiii.  [M.] 


OF  OFFERING   UP  TO   GOD   ALL  THAT   IS   OURS.      275 

But  if  thou  abidest  in  thyself,  and  dost  not  offer  thy- 
self up  freely  unto  my  will,  thy  oblation  is  not  entire, 
neither  will  there  be  perfect  union  between  us. 

Therefore  a  free  offering  up  of  thyself  into  the  hands 
of  God  ought  to  go  before  all  thine  actions,  if  thou  de- 
sire to  obtain  liberty  and  grace. 

For  this  cause  so  few  become  inwardly  free  and 
illuminated,  because  they  are  loath  wholly  to  deny 
themselves. 

My  sentence  standeth  sure,  "  Unless  a  man  forsake 
all,  he  can  not  be  my  disciple."*  If  thou  therefore  de- 
sire to  be  my  disciple,  offer  up  thyself  unto  Me  with 
thy  whole  affections. 


CHAPTER  IX. 

THAT    WE    OUGHT    TO    OFFER    UP    OURSELVES,  AND    ALL 
THAT  IS  OURS,  UNTO  GOD,  AND  TO  PRAY  FOR  ALL. 

THE  VOICE  OF  THE   DISCIPLE. 

Thine,  O  Lord,  are  all  things  that  are  in  heaven, 
and  in  earth. f 

I  desire  to  offer  up  myself  unto  thee,  as  a  free  obla- 
tion, and  to  continue  thine  for  ever. 

O  Lord,  in  the  simplicity  of  my  heart  I  offer  myself 
unto  thee  this  day,  in  humble  submission,  for  a  sacri- 
fice of  a  perpetual  praise,  and  to  be  thy  servant  for  ever. 

Receive  thou  me,  with  this  holy  oblation  of  thy 
precious  body ;  which  [oblation]  I  make  to  thee  this 

•  Luk«  xlT.  [33.]  t  Psalm  ixlv.  [1.] 


6—^ 


276   OF  OFFERING  UP  TO  GOD  ALL  THAT  IS  OURS. 

day  in  the  presence  of  angels  invisibly  attending; 
and  may  this  be  for  my  good  and  the  good  of  all  thy 
people. 

2.  I  ofler  unto  thee,  O  Lord,  all  my  sins  and  olTen- 
ces,  which  I  have  committed  before  thee,  and  thy 
holy  angels,  from  the  day  wherein  I  first  could  sin,  lo 
this  hour,  upon  thy  merciful  altar,  that  thou  mayest 
consume  and  burn  them  all  with  the  fire  of  thy  lo\e, 
and  wash  out  all  the  stains  of  my  sins,  and  cleanse 
my  conscience  from  all  offences,  and  restore  to  me 
again  thy  grace  which  I  lost  by  sin,  forgiving  me  all 
my  ofl!ences,  and  receiving  me  mercifully  to  the  kiss 
of  peace. 

3.  What  can  I  do  with  my  sins,*  but  humbly  confess 
and  bewail  them,  and  entreat  always  thy  favor  and 
propitiation  ? 

I  beseech  thee,  hear  me  graciously,  when  I  stand 
before  thee,  my  God. 

All  my  sins  are  very  displeasing  unto  me,  I  will 
never  commit  them  any  more  ;  but  for  them  I  do  grieve, 
and  will  grieve  as  long  as  I  live,  and  am  resolved  to 
repent  and  according  to  the  utmost  of  my  power  to 
make  restitution. 

Forgi'^e  me,  0  God,  forgive  me  my  sm.s  for  the  sake 
of  thy  holy  name  ,  save  thou  my  soul  which  thou  hast 
redeemed  with  thy  most  precious  blood. 

Behold  I  commit  myself  unto  thy  mercy,  I  resign 
myself  into  thy  hands. 

Deal  with  me  according  to  thy  goodness,  not  ac- 
cording to  my  wickedness  and  iniquity 
*  Psalm  xxxii.  [5.] 


OF  OFFERING   UP  TO  GOD  ALL   THAT  IS  OURS.       277 

4.  I  Otter  up  also  unto  thee  all  whatsoever  is  good 
in  me,  although  it  be  veiy  small  and  imperfect,  that 
thou  mayest  amend  and  sanctify  it,  that  thou  mayest 
make  it  grateful  and  acceptable  unto  thee,  and  always 
perfect  it  more  and  more ;  and  bring  me  also,  who  am 
a  slothful  and  unprofitable  poor  creature,  to  a  good  and 
blessed  end. 

5.  I  offer  up  also  unto  thee  all  the  pious  desires  of 
devout  persons,  the  necessities  of  parents,  friends, 
brethren,  sisters,  and  of  all  those  that  are  dear  unto 
me,  and  that  have  done  good  either  to  myself  or  to 
others  for  thy  love. 

Also  [I  commend  unto  thee,  all]  that  have  desired 
and  begged  of  me  to  pray  for  them  and  all  theirs, 
whether  they  still  live  in  the  flesh,  or  have  departed 
this  life. 

Grant  that  all  may  receive  the  help  of  thy  grace,  the 
aid  of  thy  consolation,  protection  from  dangers,  deliv- 
erance from  pain  ;  and  that  being  freed  from  all  evils, 
they  may  with  joy  return  abundant  thanksgivings  unto 
thee. 

6  I  offer  up  also  unto  thee  my  prayers  and  inter- 
cessions for  those  especially  who  have  in  anything 
wronged,  grieved,  or  slandered  me,  or  have  done  me 
any  damage  or  displeasure. 

I  pray  for  all  those  also,  whom  I  have  at  any  time 
vexed,  troubled,  grieved,  and  scandalized  by  words  or 
deeds,  knowingly  or  in  ignorance  ;  that  it  may  please 
thee  to  forgive  us  all  our  sins  anc  offences,  one  against 
another. 

Take  away  from  our  hearts,  O  Lord,  all  suspicious- 
24 


278       OF  THE  BENEFIT  OF  FREQUENT  COMMUNION. 

ness,  indignation,  wrath,  and  contention,  and  whatso- 
ever may  hurt  charity,  and  lessen  brotherly  love. 

Have  mercy,  O  Lord,  have  mercy  on  those  that 
crave  thy  mercy,  give  grace  unto  them  that  stand  in 
need  thereof,  and  make  us  such  as  that  ^e  may  be 
counted  worthy  to  enjoy  thy  grace  and  go  forward  to 
life  eternal.  .  Amen. 


CHAPTER  X. 

THAT  THE  HOLY    COMMUNION  IS  NOT  LIGHTLY    TO 
BE  FORBORNE. 

THE  VOICE  OF  THE  BELOVED. 

Thou  oughtest  often  to  have  recourse  to  the  fountain 
of  grace  and  of  divine  mercy,  to  the  fountain  of  good- 
ness and  of  all  purity ;  that  thou  mayest  be  healed  of 
thy  sins  and  passions,  and  be  made  more  strong  and 
vigilant  against  all  the  temptations  and  deceits  of  the 
devil, 

The  enemy  knowing  what  exceeding  great  profit 
and  restorative  aid  comes  by  the  holy  communion, 
endeavoreth  by  all  means  and  occasions  to  withdraw 
and  hinder  faithful  and  devout  persons  from  partaking 
therein. 

2.  Thus  it  is  that  some  persons  when  they  are  pre- 
paring to  fit  themselves  ^or  holy  communion,  suffer 
from  the  insinuations  of  Satan  worse  than  before. 

That  wicked  spirit  himself  (as  it  is  written  in  Job) 


OF  THE  BENEFIT  OF  FREQUENT  COMMUNION.       279 

Cometh  amongst  the  sons  of  God,*  to  trouble  them  ac- 
cording to  his  accustomed  malice,  or  to  render  them 
over  fearful  and  perplexed ;  that  so  he  may  diminish 
their  affections,  or  by  direct  assaults  take  away  their 
faith,  to  the  end  he  may  prevail  on  them  if  possible 
either  altogether  to  forbear  communicating,  or  at  least 
to  come  with  lukewarmness. 

But  there  is  no  heed  at  all  to  be  taken  of  these  his 
crafty  and  fanciful  suggestions,  be  they  never  so  filthy 
and  hideous,  but  all  such  vain  imaginations  are  to  be 
turned  back  upon  his  own  head. 

Thou  must  despise  and  laugh  to  scorn  the  misera- 
ble wretch,  nor  dare  to  omit  the  holy  communion  on 
account  of  his  assaults,  or  for  the  troubles  which  he 
raiseth  within  thee. 

3.  Oftentimes  also  an  over-great  solicitude  for  the 
obtaining  a  certain  degree  of  devotion,  and  a  kind  of 
anxiety  about  the  confession  of  sins  hindereth  ihee. 

Follow  herein  the  counsel  of  the  wise,t  and  lay 
aside  all  anxiety  and  scrupulousness ;  for  it  hinders 
the  grace  of  God,  and  overthrows  the  devotion  of  the 
mir.d. 

Do  not  omit  the  holy  communion  for  every  small 
vexation  and  trouble,  but  rather  proceed  at  once  to  con- 
fess thy  sins,  and  cheerfully  forgive  others  whatever 
offences  they  have  done  against  thee ; 

And  if  thou  hast  offended  any,  humbly  crave  pardon, 
and  God  will  readily  forgive  thee 4 

4.  What  availeth  it  to  delay  long  the  confession  of 
i,hy  feins,  or  to  defer  the  holy  communion  ? 

*  Job.  i.  [6.]  t  Prov.  xiii.  t  Matt.  ri.  [14.] 


280   OF  THE  BENEFIT  OF  FREQUENT  COMMUNION. 

Make  thyself  thoroughly  clean  as  soon  as  possible, 
spit  out  the  poison  with  all  speed,  make  haste  to  apply 
this  sovereign  remedy,  and  thou  shalt  find  it  to  be  bet- 
ter with  thee,  than  if  thou  long  defer  it. 

If  thou  omit  it  to-day  for  one  cause,  perhaps  to- 
morrow another  of  greater  force  may  occur  to  thee  ; 
and  so  thou  mayest  be  hindered  a  long  time  from  com- 
munion, and  grow  more  and  more  unlit. 

As  quickly  as  ever  thou  canst,  shake  off  from  thy- 
self all  present  heaviness  and  sloth,  for  it  is  of  no  use 
to  continue  long  in  disquietness,  or  to  be  going  on  long 
with  a  disturbed  [conscience],  and  so  for  every-day 
impediments  to  sequester  thyself  from  divine  service. 

Yea,  it  is  very  hurtful  to  defer  the  communion 
long,  for  this  usually  brings  on  a  heavy  [spiritual] 
drowsiness. 

Alas,  some  lukewarm  undisciplined  persons  do  wil- 
lingly delay  confession,  and  defer  the  holy  communion, 
lest  they  should  be  engaged  to  keep  a  stricter  watch 
over  themselves. 

5.  0  how  poor  auu  mean  is  their  love,  how  weak  their 
devotion,  who  so  easily  put  off  the  holy  communion ! 

How  happy  is  he  and  how  acceptable  to  God,  who 
80  ordereth  his  life,  and  in  such  purity  keepeth  his 
conscience,  that  he  is  prepared  and  well-disposed  to 
communicate  even  every  day,  if  it  were  in  his  power, 
and  might  be  done  without  [others  taking]  notice. 

If  a  person  do  sometimes  abstain  out  of  humility,  or 
by  reason  of  some  lawful  cause  preventing  him,  he  is 
to  be  cDmmended  so  far  as  he  shows  a  feeling  of 
reverence. 


OF  THE   BENEFIT  OF  FREQUENT  COMMUNION.      281 

But  if  a  spiritual  drowsiness  have  crept  over  him,  he 
must  stir  himself  up,  and  do  what  lieth  in  him,  and  the 
Lord  will  assist  his  desire,  for  the  ^ood-will  he  hath 
thereto,  which  is  what  God  doth  chiefly  respect. 

6.  But  when  any  lawful  hinderance  doth  happen,  ht 
will  yet  always  have  a  good-will,  and  a  pious  intention 
to  communicate,  and  so  shall  he  not  lose  the  fruit  of 
the  sacrament. 

For  any  devout  person  may  every  day  and  every 
hour  profitably  and  without  let  draw  near  to  Christ  in 
spiritual  communion. 

And  yet  on  certain  days,  and  at  time  appointed,  he 
ought  to  receive  sacramentally,  with  affectionate  rev- 
erence, the  body  of  his  Redeemer,  and  rather  seek  the 
honor  and  glory  of  God,  than  his  own  comfort.* 

For  he  communicateth  mystically,  and  is  invisibly 
refreshed,  as  often  as  he  devoutly  calleth  to  mind  the 
mystery  of  the  incarnation  and  the  passion  of  Christ, 
and  is  inflamed  with  the  love  of  him. 

7.  He  that  prepareth  not  himself,  except  only  when 
a  festival  draweth  near,  or  when  custom  compelleth 
him  thereunto,  shall  too  often  be  unprepared. 

Blessed  is  he  that  offereth  himself  up  as  a  whole 
burnt-oflering  to  the  Lord,  as  often  as  he  doth  admin- 
ister or  receive  the  holy  communion. 

Be  not  too  long  nor  too  short  in  celebrating  [the 
mystical  service],  but  keep  the  good-accustomed  man- 
ner of  those  with  whom  thou  livest. 

Thou  oughtesi  not  to  be  tedious  and  troublesome  to 
others,  but  to  observe  the  received  custom,  according 

*  1  Cor.  xi. 

24* 


283         OF  man's  spiritual  food  and  light, 

to  the  appointment  of  our  fathers,  and  rather  to  yield 
thyself  up  to  the  profit  of  others,  than  to  thine  own  de- 
votion or  feelings. 


CHAPTER  XI. 

THAT  THE  BODY  OF  CHRII^T  AND  THE  HOLY  SCRIPTURES 
ARE  MOST  MECESSARY  UNTO  A  FAITHFUL  SOUL 

THE  VOICE  OF  THE  DISCIPLE. 

O  BLESSED  Lord  Jesus,  how  great  is  the  blessedness 
of  a  devout  soul  that  feasteth  with  thee  in  thy  banquet, 
where  there  is  set  no  other  food  to  be  eaten  but  thy- 
self, the  only  beloved,  and  most  to  be  desired  above  all 
the  desires  of  the  heart ! 

And  verily  it  should  be  a  sweet  thing  unto  me  to 
pour  out  tears  from  the  very  bottom  of  my  heart  in  thy 
presence,  and  with  grateful  Magdalene  to  wash  thy 
feet  with  my  tears.* 

But  where  now  is  that  devotion?  where  that  plenti- 
ful effusion  of  holy  tears? 

Surely  in  the  sight  of  thee  and  thy  holy  angels,  my 
whole  heart  should  be  inflamed,  and  even  weep  for  joy. 

For  in  the  sacrament  I  have  thee  truly  present, 
though  hidden  under  another  representation. 

2.  For  to  behold  thee  in  thine  own,  thy  divine 
brightness,  mine  eyes  would  not  be  able  to  endure,  lior 
could  even  the  whole  world  stand  in  the  splendor  of 
the  glory  of  thy  Majesty 

*  Luke  vii.  [38.] 


OF  man's  spiritual  food  and  light.         283 

Herein  then  dost  thou  have  regard  to  my  weakness, 
that  thou  dost  veil  thyself  under  this  outward  sacra- 
mental sign. 

Him  1  do  really  possess  and  adore,  whom  the  angels 
adore  in  heaven ;  but  I,  for  the  present  and  in  the 
meantime,  by  faith,  they  by  sight,  and  without  a  veil. 

I  ought  to  be  content  with  the  light  of  true  faith,  and 
to  walk  therein,  until  the  day  of  everlasting  brightness 
shall  dawn,  and  the  shadows  of  figures  pass  away. 

But  when  that  which  is  perfect  is  come,  the  use  of 
sacraments  shall  cease  ;*  because  the  blessed  in  heav- 
enly glory  need  not  any  sacramental  remedy. 

For  they  rejoice  without  end  in  the  presence  of  God, 
beholding  his  glory  face  to  face  ;  and  being  transformed 
from  glory  to  glory  into  the  image  of  the  incompre- 
hensible Deity,  they  taste  the  Word  of  God  made  flesh, 
as  he  war  from  the  beginning,  and  as  he  abidelh  for 
ever. 

3.  While  1  am  mindful  of  these  wonderful  things, 
even  all  spiritual  comfort  whatsoever  becometh  tedious 
unto  me ;  because  as  long  as  I  behold  not  my  Lord 
openly  in  his  own  glory,  I  make  no  account  at  all  of 
whatsoever  I  see  or  hear  in  this  world. 

Thou  art  my  witness,  0  God,  that  nothing  can  com- 
fort me,  no  creature  can  give  me  rest,  but  thou  my  God, 
whom  I  long  to  contemplate  everlastingly. 

But  this  is  not  possible  so  long  as  I  linger  in  this 
mortality. 

Therefore  I  must  frame  myself  to  much  patience ; 
and  submit  myself  to  thee  in  all  my  desires 

*  1  Cor.  liii.  [10.] 


284         OF  man's  spiritual  food  and  light. 

For  even  thy  saints,  O  Lord,  who  now  rejoice  with 
thee  in  the  kingdom  of  heaven,  while  they  lived, 
waited  in  faith  and  in  great  patience  for  the  coming  of 
thy  glory.*  What  they  believed,  I  believe  also ;  what 
they  hoped  for,  I  hope  for ;  whither  they  are  arrived,  I 
trust  I  shall  come  by  thy  grace. 

In  the  meantime  I  will  walk  in  faith,  strengthened 
by  the  examples  of  the  saints. 

I  have  also  holy  books  for  my  comfort  and  for  the 
glass  of  my  life,  and  above  all  these,  [I  have]  thy  most 
holy  body  for  a  singular  remedy  and  refuge. 

4.  For  I  perceive  two  things  to  be  very  particularly 
necessary  for  me  in  this  life,  without  which  this  miser- 
able life  would  be  unsupportable  unto  me. 

While  I  am  detained  in  the  prison  of  this  body,  1 
acknowledge  myself  to  stand  in  need  of  two  things, 
namely,  food  and  light. 

Unto  me  then  thus  weak  and  helpless  thou  hast  given 
thy  sacred  body,  for  the  refreshment  both  of  my  soul 
and  body  ;t  and  thy  word  thou  hast  set  as  a  light  unto 
my  feet.t 

Without  these  two  I  should  not  well  be  able  to  live ; 
for  the  word  of  God  is  the  light  of  my  soul,  and  thy 
sacrament  the  bread  of  life. 

These  also  may  be  called  the  two  tables,  set  on  the 
one  side  and  on  the  other,  in  the  treasury  and  jewel- 
house  of  the  holy  church. || 

One  table  is  that  of  the  sacred  altar,  having  the  holy 
bread,  that  is,  the  orecious  body  of  Christ;  the  other  is 

*  neb.  X.  [35,  36.]  xi.  t  John  v\.  [51.] 

t  Pialm  cxix.  [105.]  fl  Psalm  xxiii.  [5.]— Heb.  Ix.  [2.]  iliJ  [10.] 


OF  man's  spiritual  food  and  light. 


285 


thai  of  divine  law,  qontaming  holy  doctrine,  teaching 
men  the  right  faith,  and  strongly  conducting  them  for-  ' 
ward  even  to  that  within  the  veil,  where  is  the  holy  of 
holies. 

Thanks  be  unto  thee,  0  Lord  Jesu,  thou  Light  of 
everlasting  light,  for  that  table  of  holy  doctrine  which 
thou  hast  prepared  for  us  by  thy  servants  the  prophets, 
and  apostles,  and  other  teachers. 

5.  Thanks  be  unto  thee,  0  thou  Creator  and  Re- 
deemer of  mankind,  who,  to  manifest  thy  love  to  the 
whole  world,  hast  prepared  a  great  supper,*  wherein 
thou  hast  set  before  us  to  be  eaten,  not  the  typical 
lamb,  but  thine  own  most  sacred  body  and  blood,t  re- 
joicing all  the  faithful  with  this  holy  banquet,  and  re- 
plenishing them  to  the  full  with  the  cup  of  salvation,^ 
in  which  are  all  the  delights  of  Paradise  ;  and  the  holy 
angels  do  feast  with  us,  but  yet  with  a  more  happy 
sweetness. 

6.  0  how  great  and  honorable  is  the  office  of  God's 
priests,  to  whom  it  is  given  with  sacred  words  to  conse- 
crate [the  sacrament  of]  the  Lord  of  Glory,  with  their 
lips  to  bless,  with  their  hands  to  hold,  with  their  own 
mouth  to  receive,  and  also  to  administer  to  others ! 

0  how  clean  ought  those  hands  to  be,  how  pure  that 
mouth,  how  hcJy  that  body,  how  unspotted  that  heart, 
where  the  Author  of  purity  so  often  entereth ! 

Nothing  but  what  is  holy,  no  word  but  what  is  good 
ana  profitable,  ought  to  proceed  from  his  mouth.,  who 
80  often  receiveth  the  sacrament  of  Christ. 

•  Luke  xiv.  [16.J  t  John  vi.  [53-66.] 

t  Psalnc  xxiii  [5.]— Wisdom  xvl.  [20,  21.] 


2Pf         A  HEART  FIT  FOR  THE  HOLY  EUCHARIST. 

7  Simple  and  chaste  ought  to  be  the  eyes  that  are 
wont  to  behold  the  body  of  Christ ;  the  hands  should 
be  pure  and  lifted  up  to  heaven,  that  use  to  touch  the 
Creator  of  heaven  and  earth. 

Unto  the  priests  especially  it  is  said  in  the  law,  "  Be 
ye  holy,  for  that  I  the  Lord  your  God  am  holy."* 

8.  O  Almighty  God,  do  thou  assist  us  with  thy 
grace,  that  we  who  have  undertaken  the  office  of  the 
priesthood,  may  be  able  to  serve  thee  worthily  and  de- 
voutly, in  all  purity,  and  with  a  good  conscience.  | 

And  if  we   live  not  in  so  great  innocency  as  we  I 
ought  to  do.  grant  to  us  at  the  least  worthily  to  lament  I 
the  sins  which  we  have  committed ;  and  in  the  spirit 
of  humility,  and  with  the  full  purpose  of  a  good  will,  to 
serve  thee  more  earnestly  for  the  time  to  come 

CHAPTER  XII. 

THAT  HE  WHO  IS  ABOUT  TO  COMMUNICATE  WITH  CHRIST 
OUGHT  TO  PREPARE  HIMSELF  WITH  GREAT  DILIGENCE. 

THE  VOICE  OF  THE  BELOVED 

I  AM  the  Lo^er  of  purity,  and  the  Giver  of  all  sanc- 
tity. 

I  seek  a  pure  heart,  and  there  is  the  place  of  my 
rest.f 

Make  ready  for  Me  a  large  upper  room  furnished,}: 
and  I  will  keep  the  passover  at  thy  house  with  my  dis- 
ciples. 

♦  Levi:  xlx.  [2-1  ^fx.  [26.]  t  Psalir.  ixiv  [4.]— Matt  v  £8  ] 

t  Marl  xiv.  [14.  15.]— Luke  xiii.  [11,  12.] 


OF  A  HEART  FIT  FOR  THE  HOLY  EUCHARIST.       287 

If  thou  wilt  have  me  come  unto  thee,  and  remain 
with  thee  ;  purge  out  the  old  leaven,*  and  make  clean 
the  habitation  of  thy  heart. 

Shut  out  the  whole  world,t  and  all  the  throng  of 
sins ;  sit  thou  as  it  were  a  sparrow  alone  upon  the 
house-top,  and  think  over  thy  transgressions  in  the 
bitterness  of  thy  soul. 

For  every  one  that  loveth  will  jjrepare  the  best  and 
fairest  place  for  his  beloved  ;  for  herein  is  known  the 
aflection  of  him  that  entertaineth  his  beloved. 

2.  Know  thou  notwithstanding,  that  the  merit  of  no 
action  of  thine  is  able  to  make  this  preparation 
suflicient,  although  thou  shouldest  prepare  thyself  a 
whole  year  together,  and  have  nothing  else  on  thy  mind. 

But  it  is  out  of  my  mere  grace  and  favor  that 
ihou  art  permitted  to  come  to  my  table,  as  if  a  beggar 
were  invited  to  a  rich  man's  dinner ;  and  he  hath  no 
other  return  to  make  to  him  for  his  benefits,  but  to 
humble  himself  and  give  him  thanks. 

Do  what  lieth  in  thee,  and  do  it  diligently  ;  not  for 
custom,  not  for  necessity  ;  but  with  fear  and  reverence, 
and  affection,  receive  the  body  of  thy  beloved  Lord 
God,  when  he  vouchsafeth  to  come  unto  thee. 

I  am  he  that  have  called  thee,  I  have  commanded  it 
to  be  done,  I  will  supply  what  is  wanting  iri  thee ;  come 
thou  and  receive  me. 

3.  When  I  bestow  on  thee  the  grace  of  de  otion, 
give  thanks  to  thy  God;  [for  it  is  given  thee,]  rot  be- 
cause thou  art  worthy,  but  because  I  have  had  iiercy 
on  thee. 

♦  1  Cor.  T.  CT.]  t  ExodTU  xxiv  [U  LJ 


288       OF  A  HEART  FIT  FOR  THE   HOLT  EUCHARIST. 

If  thou  have  it  not,  but  rather  dost  feel  thyself  dry, 
be  instant  in  prayer,  sigh,  and  knock,  and  give  not 
over  until  thou  art  meet  to  receive  some  crumb  or  drop 
of  saving  grace. 

Thou  hast  need  of  me,  I  have  no  need  of  thee. 

Neither  comest  thou  to  sanctify  me,  but  I  come  to 
sanctify  and  make  thee  better. 

Thou  comest  that  thou  mayest  be  sanctified  by  me, 
and  united  unto  me,  that  thou  mayest  receive  new 
grace,  and  be  stirred  up  anew  to  amendment  of  life. 

Neglect  not  this  grace,  but  prepare  thy  heart  with 
all  diligence,  and  receive  thy  beloved  into  thy  soul. 

4.  But  thou  oughtest  not  only  to  prepare  thyself  to 
devotion  before  communion,  but  carefully  also  to  pre- 
serve thyself  therein,  after  thou  hast  received  the 
sacrament. 

Nor  is  the  careful  guard  of  thyself  afterward  less 
required,  than  devout  preparation  before. 

For  a  good  guard  afterward  is  the  best  preparation 
again  for  the  obtaining  of  greater  grace. 

For  if  a  person  gives  himself  up  at  once  too  much 
to  outward  consolations,  he  is  rendered  thereby  greatly 
indisposed  [to  devotion]. 

Beware  of  much  talk,*  remain  in  some  secret  place, 
and  enjoy  thy  God ;  for  thou  hast  him,  whom  all  the 
world  can  not  take  from  thee. 

I  am  he,  to  whom  thou  oughtest  wholly  to  give  up 
thyself,  that  so  thou  mayest  now  live  the  rest  of  thy 
time,  not  in  thyself,  but  in  me,  free  from  all  anxiety. 

•  ProrerbB  x.  [19.] 


OF  UNION  WITH  CHRIST  IN  THE  HOLY  EUCHARIST.   289 


CHAPTER  XIII. 

THAT  THE  DEVOUT  SOUL  OUGHT  WITH  THE  WHOLE 
HEART  TO  SEEK  COMMUNION  WITH  CHRIST  IN  THE 
SACRABtENT. 

THE  VOICE  OF  THE  DISCIPLE. 

How  shall  I  obtain  this  favor,  0  Lord,  to  find  thee 
alone  and  by  thyself,  open  unto  thee  my  whole  heart, 
and  to  enjoy  thee  even  as  my  soul  desireth  ?  so  that 
henceforth  none  may  look  upon  me,  nor  any  creature 
move  me,  or  have  regard  to  me,  but  that  thou  alone 
mayest  speak  unto  me,  and  I  to  thee,  as  the  beloved  is 
wont  to  speak  to  his  beloved,  and  a  friend  to  banquet 
with  his  friend.* 

This  I  beg,  this  I  long  for,  that  I  may  be  wholly 
united  unto  thee,  and  may  withdraw  my  heart  from  all 
created  things,  and  may  learn  more  and  more  by  means 
of  sacred  communion  and  the  often  celebrating  thereof, 
to  relish  things  heavenly  and  eternal. 

Ah,  Lord  God,  when  shall  I  be  wholly  united  to 
thee,  and  absorbed  by  thee,  and  become  altogether 
forgetful  of  myself? 

"  Thou  in  me,  and  I  in  thee,"t  so  also  grant  that  we 
may  both  continue  together  in  one. 

2.  Verily,  thou  art  my  beloved,  the  choicest  amongst 
thousands,^  in  whom  my  soul  is  well  pleased  to  dwell 
all  the  days  of  her  life. 

<  £xod.  rxilU.  ril.l— Canticlei  vlii.  [2-3  t  JoLn  xr.  14.] 

i  C&nticlet  T.  [10.] 

25 


290  OF  UNION.  WITH  CHRIST  IN  THE  HOLY  EUCHARIST. 

Verily,  thou  art  my  peace-maker,  in  whom  is  great- 
est peace  and  true  rest,  out  of  whom  is  labor  and  sor- 
row and  infinite  misery. 

Verily,  thou  art  a  God  that  hidest  thyself,*  and  thy 
counsel  is  not  with  the  wicked,  but  thy  speech  is  with 
the  humble  and  simple  of  heart. f 

O  how  sweet  is  thy  spirit,  O  Lord,  who  to  the  end 
thou  mightest  show  forth  thy  sweetness  toward  thy 
children,  dost  vouchsafe  to  feed  them  with  the  bread 
which  is  full  of  all  sweetness,  even  that  which  comelh 
down  from  heaven. | 

Surely  there  is  no  other  nation  so  great, j]  that  hath 
^ods  so  nigh  imto  them,  as  thou  our  God  art  present 
to  all  thy  faithful  ones,  unto  whom  for  their  daily  com- 
'"ort,  and  for  the  raising  up  of  their  hearts  to  heaven, 
vhou  bestowest  thyself  to  be  eaten  and  enjoyed. 

3.  For  what  other  nation  is  there  of  such  high  re- 
nown, as  the  Christian  people  1 

Or  what  creature  under  heaven  is  there  so  beloved, 
as  the  devout  soul,  into  which  God  himself  entereih,  to 
nourish  it  with  his  glorious  flesh  ? 

O  unspeakable  grace !  0  admirable  condescension ! 
0  unmeasurable  love  specially  bestowed  on  man  ! 

But  what  return  shall  I  make  to  the  Lord  for  this 
grace,^  for  love  so  unparalleled  ? 

There  is  nothing  else  that  I  am  able  to  present  more 
acceptable,  than  to  offer  my  heart  wholly  to  my  God, 
and  to  unite  it  most  inwardly  unto  him. 


♦  rlnatah  xlr.  15.]         t  Proverbi  lU.  [34.]        *  Wisdoni  xvi.  r90,  f  I  ] 
I  Deutoronomy  iv.  [7.]  *  Psaim  cxn.  [IJ] 


OF  FERVENCY  IN  RECK'  SO  THE  HOLY  EUCHARIST.  291 

Then  shall  all  my  I.iward  parts  rejoice,  when  ray 
soul  shall  be  perfectly  united  unto  God. 

Then  will  he  say  unto  me,  "  If  thou  art  willing  to  be 
with  me,  I  am  willing  to  be  with  thee." 

And  I  will  answer  him,  "  Vouchsafe,  O  Lord,  to  re- 
main with  me,  foi  I  will  gladly  be  with  thee. 

"  This  is  my  whole  desire,  that  my  heart  be  united 
unto  thee." 

CHAPTER  XIV. 

OF  THE  FERVENT  DESIRE  OF  SOME  DEVOUT  PERSOVft 
TO  RECEIVE  THE  BODY  OF  CHRIST. 

THE  VOICE  OF  THE  DISCIPLE. 

0  HOW  great  is  the  abundance  of  thy  sweetness,  O 
Lord,  which  thou  hast  laid  up  for  them  that  fear  thee  !* 

When  I  call  to  mind  some  devout  persons,  who  ap- 
proach to  thy  sacrament,  O  Lord,  with  the  greatest 
devotion  and  affection,  I  am  oftentimes  confounded  and 
blush  within  myself,  that  I  come  with  such  lukewarm- 
ness,  yea  coldness,  to  thy  altar  and  the  table  of  sacred 
communion. 

[I  grieve  to  think]  that  I  remain  so  dry,  and  with- 
out hearty  affection  [to  thee]  ;  that  I  am  not  wholly 
inflamed  in  thy  presence,  O  my  God,  nor  so  earnestly 
drawn  and  affected,  as  many  devout  persons  have 
been,  who  out  of  a  vehement  desire  of  the  holy  com- 
munion, and  a  feeling  affection  of  heart,  could  not  re- 
strain themselves  from  tears  ;  but  [as  it  were]  with  the 

*  Psalm  xxxi.  [19.] 


292    OF  FERVENCY  IN   RECEIVING  THE  HOLY  EUCHARIST. 

mouth  of  their  hearts  and  bodies  alike,  they  from  their 
inmost  vitals  panted  after  thee,  O  God  the  fountain  of 
life,  not  being  otherwise  able  to  allay  or  satisfy  their 
hunger,  but  by  receiving  thy  body  with  all  delight  and 
spiritual  eagerness 

2  O  the  truly  ardent  faith  of  those  persons  !  amount- 
ing to  a  probable  evidence  of  thy  sacred  presence. 

For  they  truly  knov/  their  Lord  in  the  breaking  of 
bread,*  whose  heart  within  them  so  vehemently  burn- 
eth,  whilst  thou,  O  blessed  Jesu,  dost  walk  and  con- 
verse with  them. 

Such  desire  and  devotion  as  this,  love  and  fervency 
so  vehement,  are  [too]  often  far  from  me. 

Be  thou  favorable  unto  me,  O  merciful  Jesu,  sweet 
and  gracious  [Lord],  and  grant  to  me  thy  poor  needy 
creature,  sometimes  at  least  in  this  holy  communion  to 
feel  if  it  be  but  a  small  portion  of  thy  hearty  affection- 
ate love,  that  my  faith  may  become  more  strong,  my 
hope  in  thy  goodness  may  be  increased,  and  that  char- 
ity once  perfectly  inflamed,  after  the  tasting  of  heaven- 
ly manna,  may  never  decay. 

3.  But  thy  mercy  is  able  to  grant  me  the  grace  which 
I  long  for,  and  in  the  day  when  it  shall  please  thee  to 
visit  me  most  mercifully  with  the  spirit  of  fervor. 

For  although  I  burn  not  with  so  great  desire  as  those 
who  are  so  specially  devoted  to  thee,  yet  notwithstand- 
ing, by  thy  grace  I  have  a  desire  for  this  great  inflamed 
desire,  praying  and  longing  that  I  may  participate  with 
all  such  thy  fervent  lovers,  and  be  numbered  among 
them  in  their  holy  company. 

*  Luke  xxiy.  [32.  35.1 


or  SELF-DBNIAL  IN  THE  PRACTICE  OF  DEVOTION.   293 


CHAPTER  XV. 

THAT  THE  GRACE  OF  DEVOTION  IS  OBTAINED  87 
HUMILITY  AND  DENIAL  OF  OURSELVES. 

THE  VOICE  OF  THE  BELOVED. 

Thou  oughtest  to  seek  the  grace  of  devotion  in- 
stantly, to  ask  it  earnestly,  to  wait  for  it  with  patience 
and  confidence,  to  receive  it  with  gratefulness,  humbly 
to  keep  it,  diligently  to  work  with  it,  and  to  commit  the 
term  and  manner  of  this  heavenly  visitation  to  God, 
until  it  shall  please  him  to  come  unto  thee. 

Thou  oughtest  especially  to  humble  thyself,  when 
thou  feelest  inwardly  little  or  no  devotion ;  and  yet  not 
to  be  too  much  dejected,  nor  to  grieve  inordinately. 

God  often  giveth  in  one  short  moment,  that  which 
he  for  a  long  time  denied :  he  giveth  sometimes  in  the 
end,  that  which  in  the  beginning  of  thy  prayer  he  defer- 
red to  grant. 

2.  If  grace  should  be  always  presently  given,  and 
should  be  at  hand  ever  with  a  wish,  weak  man  could 
not  well  bear  it. 

Therefore  the  grace  of  devotion  is  to  be  waited  for 
with  good  hope  and  humble  patience. 

Nevertheless,  do  thou  impute  it  to  thyself  and  to 
thine  own  sins,  when  this  grace  is  not  given  thee,  or 
when  it  is  secretly  taken  away. 

It  is  sometimes  but  a  small  matter  that  hindereth  and 
hideth  grace  from  us,  at  least  if  anything  can  be  called 
25« 


294    OF  SELF-DENIA'  THE  PRACTICE  OF  DEVOTION. 

small,  and  not  raCier  a  weighty  matter,  which  obstruct- 
eth  so  great  a  good. 

And  if  thou  remove  this,  be  it  great  or  small,  and 
perfectly  overcome  it,  thou  wilt  have  thy  desire. 

3.  For  immediately,  as  soon  as  thou  givest  thyself 
to  God  from  thy  whole  heart,  and  seekest  not  this  nor 
that,  according  to  thine  own  pleasure  or  will,  but  set- 
tlest  thyself  wholly  in  him,  thou  shalt  find  thyself 
united  and  at  peace  ;  for  nothing  will  afford  so  sweet  a 
relish,  nothing  be  so  delightful,  as  the  good  pleasure  of 
the  divine  will. 

Whosoever  therefore,  with  a  single  heart  lifts  up  his 
intention  to  God,  and  keeps  himself  clear  of  all  inordi- 
nate liking  or  disliking  of  any  created  thing,  he  shall  be 
the  most  fit  to  receive  grace,  and  meet  for  the  gift  of 
true  devotion. 

For  the  Lord  bestoweth  his  blessings  there,  where 
he  findeth  the  vessels  empty. 

And  the  more  perfectly  a  person  forsaketh  these  low 
things,  and  the  more  he  dieth  to  himself  by  contempt 
of  himself,  so  much  the  more  speedily  grace  shall  come, 
and  shall  enter  in  the  more  plentifully,  and  shall  lift  up 
the  free  heart  higher  and  higher. 

4.  Then  shall  he  see,  and  flow  together,  and  won- 
■der,  and  l^is  heart  shall  be  enlarged*  within  him,  be- 
cause the  hand  of  the  Lord  is  with  him,  and  he  hath 
put  himself  wholly  into  his  hand,  even  for  ever  and  ever. 

Behold,  thus  shall  the  man  be  blessed,  who  seeketh 
God  with  his  whole  heart,  and  receiveth  not  his  soul 
in  vain. 

♦  Isaiali  ix.  ts.j 


OF  LAYING  OPEN  OUR   WANTS  TO  CHRIST.  295 

This  man  in  receiving  the  holy  eucharist,  obtaineth 
the  great  favor  of  divine  union  ;  for  that  he  lookelh  not 
to  his  own  devotion  and  comfort,  but  above  alJ  devotion 
and  comfort  to  the  honor  and  glory  of  God. 


CHAPTER  XVI. 

THAT  WE  OUGHT  TO  LAY  OPEN  v?UR  NECESSITIES  TO 
CHRIST,  AND  TO  CRAVE  HIS  GRACE. 

THE  VOICE  OF  THE  DISCIPLE. 

0  Thou  most  sweet  and  loving  Lord,  whom  I  now 
desire  to  receive  with  all  devotion,  thou  knowest  my 
infirmities,  and  the  necessities  which  I  endure,  in  how 
many  sins  and  evils  I  am  involved,  how  often  I  am 
weighed  down,  tempted,  disturbed,  and  defiled  [by 
them]. 

Unto  thee  I  come  for  remedy,  I  entreat  of  thee  con- 
solation and  support. 

1  speak  to  thee  who  knowest  all  things,  to  whom  all 
my  inward  thoughts  are  open,  and  who  alone  canst 
perfectly  comfort  and  help  me. 

Thou  knowest  what  good  things  I  stand  in  most  need 
of,  and  how  poor  I  am  in  all  virtue. 

2.  Behold,  I  stand  before  thee  poor  and  naked,  call- 
ing for  grace,  and  imploring  mercy. 

Refresh  thy  hungry  supplicant,  inflame  my  coldness 
with  llie  fire  of  thy  love,  enlighten  my  blindness  with 
ihe  brightness  of  thy  presence. 


296  OF   LAYING   OPEN  OUR  WANTS  TO  CHRIST. 

Turn  thou  for  me  all  earthly  things  into  bitterness, 
all  things  grievous  and  contrary  into  [occasions  for] 
patience,  all  low  and  created  things  irto  contempt  and 
oblivion  [before  me]. 

Lift  up  my  heart  to  thee  in  heaven,  and  do  not  send 
me  away  to  wander  over  the  earth. 

Be  thou  only  sweet  unto  me  from  henceforth  for 
evermore  ;  for  thou  alone  art  my  meat  and  drink,  my 
love  and  my  joy,  my  sweetness  and  all  my  good. 

3.  O  that  with  thy  presence  thou  wouldest  wholly 
inflame,  bum,  and  conform  me  unto  thyself;  that  I 
might  be  made  one  spirit  with  thee,*  by  the  grace  of 
inward  union,  and  by  the  meltings  of  ardent  love  ! 

Suflier  me  not  to  go  away  from  thee  hungry  and  dry, 
but  deal  mercifully  with  me,  as  oftentimes  thou  hast 
dealt  wonderfully  with  thy  saints. 

What  marvel  is  it  if  I  should  be  wholly  inflamed  by 
thee,  and  fail  and  come  to  nothing  from  myself;  since 
thou  art  fire  alway  burning  and  never  decaying,  love 
purifying  the  1*  jart,  and  enlightening  the  understanding. 

*  1  Cor.  vi.  [17.] 


p 

or  HOLY  LONGING    FOR   CHRISt's  PRESENCE.      297 


CHAPTER  XVII. 

DF  FERVENT  LO  7E,  AND  VEHEMENT  DESIRE  TO  RECEIVE 
CHRIST. 

THE   VOICE  OF  THE  DISCIPLE. 

With  deep  devotion  and  ardent  love,  with  all  affec- 
tion  and  fervor  of  heart,  I  desire  to  receive  thee,  O 
Lord,  as  many  saints  and  devout  persons  have  desired 
thee,  when  they  were  partakers  of  thy  holy  communion; 
who  in  holiness  of  life  were  to  thee  most  pleasing,  and 
who  in  devotion  also  were  most  fervent. 

0  my  God,  everlasting  Love,  my  whole  Good,  Hap- 
piness which  can  never  have  an  end,  I  desire  to  re- 
ceive thee  with  the  most  earnest  affection,  and  the 
most  suitable  awe  and  reverence,  that  any  of  the  saints 
ever  had,  or  could  feel  toward  thee. 

2.  And  although  I  be  unworthy  to  entertain  all  those 
feelings  of  devotion,  nevertheless  I  offer  unto  thee  the 
whole  affection  of  my  heart,  as  if  I  were  the  only  one 
who  had  all  those  most  pleasing,  most  ardent  longings 
[«-fter  thee]. 

Yea,  and  all  that  a  dutiful  mind  can  conceive  and 
lesire,  I  do,  with  the  deepest  reverence  and  most  in- 
ward affection,  offer  and  present  unto  thee. 

1  desire  to  reserve  nothing  to  myself,  but  freely  and 
mos^  cheerfully  to  sacrifice  unto  thee  myself  and  all 
that  is  mine. 


293      Of   HOLY  LONGING  FOR   CHRISt's  PRESENCE. 

0  LprJ,  my  God,  my  Creator,  and  my  Redeemer,  / 
do  desire  to  receive  thee  this  day,  with  such  affection, 
reverence,  praise,  and  honor,  with  such  gratitude, 
worthiness,  and  love,  with  such  faith,  hope,  and  purity, 
as  thy  most  holy  mother,  the  glorious  Virgin  Mary,  re- 
ceived and  desired  thee,  when  to  the  angel  who  de- 
clared unto  her  glad  tidings  of  the  mystery  of  the  I 
incarnation,  she  humbly  and  devoutly  answered,  "  Be- 
hold the  handmaid  of  the  Lord,  let  it  be  done  unto  me 
according  to  thy  word."* 

3.  And  as  thy  blessed  forerunner,  the  most  excellent 
among  the  saints,  John  Baptist,  rejoicing  in  ihy  pres- 
ence, leaped  for  joy  of  the  Holy  Ghost,  while  he  was 
yet  shut  up  in  his  mother's  womb  ;t  and  afterward, 
seeing  Jesus  walking  among  men,  humbled  himself 
very  greatly,  and  said  with  devout  afl'ection,  "  The 
friend  of  the  bridegroom  that  standeth  and  heareth 
him,  rejoiceih  greatly  because  of  the  voice  of  the 
bridegroom  ;"J  in  like  manner  I  also  wish  to  be  in- 
flamed with  great  and  holy  desires,  and  to  oflTer  myselt 
up  to  thee  from  my  whole  heart. 

Wherefore  also  I  ofl'er  and  present  unto  thee  the 
triumphant  joys,  the  ardent  afl^ections,  the  mental  ecsta- 
cies,  the  supernatural  illuminations  and  celestial  visions 
of  all  devout  hearts,  with  all  the  virtues  and  praises 
celebrated  and  to  be  celebrated  by  all  creatures  in 
heaven,  and  'in  earth,  for  myself,  and  for  all  such  as 
are  commended  to  me  in  prayer  ;  that  by  all  thou  niayest 
worthily  be  praised,  and  for  ever  glorified. 

4.  Receive,  O  Lord  my  God,  my  wishes  and  desiroa 

*  Luke  i.  138.]  t  Luke  i.  [44.]  t  John  iU.  [29.] 


OP  HOLV  LOXGIXO  FOR  CHRIST's  PRESENCE.      299 

of  {jiving  ihee  infinite  praise,  and  blessing  that  hath  no 
bounds,  which,  according  to  liie  measure  of  ihmo  iu- 
cllaMti  greatness,  are  most  justly  due  unto  thee. 

']*hese  praises  I  render  imio  tliee,  and  desire  to  ren- 
iU'.r  overy  day  and  every  moment.  And  with  all  en- 
trcaiy  and  allectionateness  I  do  invite  and  bcseecli  all 
lieaxcniy  spirits,  and  all  thy  faithful  servants,  to  render 
Willi  me  thanks  and  praises  unio  thee. 

5.  J^et  all  people,  nations,  and  languages,  praise 
ilice,*  and  magnify  thy  holy  and  most  delicious  name, 
Willi  highest  exultation  and  ardent  demotion. 

And  let  all  who  reverently  and  devoutly  celebrate 
thy  most  high  sacrament,  and  receive  it  with  full  faith, 
bu  accounted  worthy  to  tind  grace  and  mercy  at  thy 
hands,  and  pray  with  liumble  supplicalioii  in  behalf  of 
me  a  sinner. 

And  when  they  shall  have  attained  to  their  desired 
devotion,  and  joyful  union  [with  thee],  and  shall  have 
departed  from  thy  holy  heavenly  table,  well  comforted 
and  marvellously  refreshed,  O  let  them  >  ouchsafe  to  re- 
nicmber  iL/  poor  soul. 


-- ' O 


300     OF  SUBJECTING  OUR  REASON  TO  OUR  FAITH. 


CHAPTER  XVIII. 

THAT  A  MAN  SHOULD  NOT  BE  A  CURIOUS  SEARCHER  IN- 
TO THE  HOLY  SACRAMENT,  BUT  AN  HUMBLE  FOLLOWER 
OF  CHRIST,  SUBMITTING  HIS  SENSE  TO  DIVINE  FAITH. 

THE  VOICE  OF  THE  BELOVED. 

Thou  oughtest  to  beware  of  curious  and  unprofitable 
searching  into  this  most  profound  sacrament,  if  thou 
wilt  not  be  plunged  into  the  depths  of  doubt. 

"  He  that  is  a  searcher  of  [my]  Majesty,  shall  be 
overpowered  by  the  glory  [of  it]  :"*  God  is  able  to 
work  more  than  man  can  understand. 

A  dutiful  and  humble  inquiry  after  the  truth  is  allow- 
able, provided  we  be  always  ready  to  be  taught,  and 
study  to  walk  according  to  the  sound  opinions  of  the 
Fathers. 

2.  It  is  a  blessed  simplicity  when  a  man  leaves  the 
difficult  ways  of  questions  and  disputings,  and  goes  on 
forward  in  the  plain  and  firm  path  of  God's  command- 
ments. 

Man}-  have  lost  devotion,  while  they  sought  to  search 
into  things  too  high. 

Faith  is  required  at  thy  hands,  and  a  sincere  life, 
not  height  of  understanding,  nor  deep  inquiry  into  the 
mysteries  of  God. 

If  thou  dost  not  understand,  nor  conceive  these  things 

*  Prov.  XXV.  [27.  Lat.  vert.] 


OF  SUBJECTING    OUR   REASON    TO  OUR  FAITH.      301 

that  are  under  thee,  how  shah  thou  be  able  to  compre* 
hend  those  that  are  above  thee  ? 

Submit  thyself  unto  God,  and  humble  thy  sense  to 
faith,  and  the  light  of  knowledge  shall  be  given  thee, 
in  such  degree  as  shall  be  profitable  and  necessary  for 
thee. 

3.  Some  are  grievously  tempted  about  faith  and  the 
holy  sacrament,  but  this  is  not  to  be  imputed  to  them- 
selves, but  rather  to  the  enemy. 

Be  not  thou  anxious  herein  ;  do  not  dispute  with 
thine  own  thoughts,  nor  give  any  answer  to  doubts  sug- 
gested by  the  devil ;  but  trust  the  words  of  God,  trust 
his  saints  and  prophets,  and  the  wicked  enemy  will  flee 
from  thee. 

It  oftentimes  is  very  profitable  to  the  servant  of  God 
to  endure  such  things. 

For  the  devil  tempts  not  unbelievers  and  sinners, 
whom  he  has  already  secure  possession  of,  but  faithful 
and  religious  devout  persons  he  in  various  ways  tempts 
and  vexes. 

4.  Go  forward  therefore  with  simple  and  undoubting 
faith,  and  with  the  reverence  of  a  supplicant  approach 
thou  this  holy  sacrament;  and  whatsoever  thou  art 
not  able  to  understand,  commit  securely  to  Almighty 
God. 

God  deceiveth  thee  not ;  he  is  dece^'ved  that  trusteth 
too  much  to  himself. 

God  walketh  with  the  simple,*  revealeth  himself  to 
the  humble,  giveth  understanding  to  the   little  ones, 


Pialm  xlx.  [7.]  cxlx.  [130.3— Matt.  xl.  t».] 
26 


302      OF  SUBJECTING  OUR  REASON   TO  OUR  FAITH. 

openeth  the  sense  to  pure  minds,  and  hideth  grace 
from  the  curious  and  proud. 

Human  reason  is  feeble  and  may  be  deceived,  but 
tnie  faith  can  not  be  deceived. 

5.  All  reason  and  natural  search  ought  to  follow 
faith,  not  to  go  before  it,  nor  to  break  in  upon  it. 

For  faith  and  love  do  here  specially  take  the  lead, 
and  work  in  hidden  ways,  in  this  most  holy,  most 
supremely  excellent  sacrament. 

God,  who  is  eternal,  and  incomprehensible,  and  of 
infinite  power,  doeth  things  great  and  unsearchable  in 
heaven  aiid  in  earth,  and  there  is  no  tracing  out  of  his 
marvellous  works. 

If  the  works  of  God  were  such,  as  that  they  might 
be  easily  comprehended  by  human  reason,  they  could 
not  be  justly  called  marvellous  or  unspeakable. 


-o 
I 


Note  [A.]  page  27. 

"Perfect  men." — The  word  is  here,  and  elsewhere  m  this 
treatise,  used  in  the  sense  in  which  it  very  frequently  occurs  in 
the  early  writers  of  the  church.  It  does  not,  of  course,  imply  in 
the  Christian  any  self-complacent  thought  of  liis  own  excellence, 
but  the  contrary,  according  to  what  St.  Augustine  says  in  his 
Sermon  on  Plnl.  iii.  14,  15,  that  "  this  is  the  very  Perfection  of 
a  man,  to  finu'out  his  own  imperfection." — [Serm.  OLXX.J 

Among  modern  Avriters  the  term  is  well  explained  and  illus- 
trated by  Mr.  Law,  in  his  famous  "Treatise  on  Christian  Per- 
fection." 

It  is  scarcely  necessary  to  observe  that  the  expression  itself, 
or  some  other  equivalent,  is  of  frequent  occurrence  throughout 
the  Holy  Scriptures.  The  following  passages  may  be  particu- 
larly pointed  out  for  the  consideration  of  thoughtful  persons. 
Gen.  vi.  9;  xvii.  1:  Job  i.  1;  ix.  20,  21  :  Psalm  xxxvii.  37; 
Ixiv.  4:  Isaiah  xlii.  19:  Matt.  xix.  21:  Luke  vi.  40:  1  Cor. 
ii.  6:  2  Cor.  xiii.  J I  :  Eph.  iv.  13:  2  Tim.  lii.  17:  Heb.  xiii. 
2. :  James  iu.  2:  1  Pet.  v.  10. 

Note  [B.]  page  76. 

The  following  passage  should  be  here  inserted : — 
"How  do  so  many  other  religious  persons  act  who  are  con- 
fined with  all  strictness  under  the  discipline  cf  the  cloister  ? 
"They  rarely  go  abroad,  they  live  in  abstraction  from  the 


304  NOTES. 

world,  they  have  the  poorest  fare  and  the  coarsest  clothing ;  they 
labor  much,  they  speak  little,  they  watch  long,  they  rise  betimes, 
they  continue  long  in  prayer,  they  read  frequently,  and  keep 
watch  over  themselves  with  all  discipline. 

"  Observe  the  Carthusians,  the  Cistercians,  and  the  monks 
and  solitaries  of  various  orders,  how  do  they  every  night  rise  to 
sing  psalms  to  the  Lord. 

**  And  therefore  it  would  be  shameful  to  imagine  that  thou 
shouldst  be  slothful  about  so  holy  a  work,  when  so  great  a  mul- 
titude of  religious  persons  have  already  commenced  their  hymns 
of  praise  unto  God." 


Note  [C]  page  97. 

The  parting  here  alluded  to  is  related  at  length  by  St.  Am- 
brose, [De  Officiis  Ministrorum,  Lib.  I.  c.  XLL]  it  is  mentioned 
by  St.  Augustine  [Tract,  in  Joannis  Evang.  XXVII. ],  and  by 
St.  Maximus  of  Turin,  [Hom.  I.  de  Sancto  Laurentio].  The 
narrative  of  this  last  seems  to  have  been  more  especially  in  the 
mind  of  the  author. 

— "  The  venerable  Sixtus,  the  chief-priest  of  the  Roman  city, 
as  he  was  surmounting  by  torture  the  cruelty  of  the  persecuting 
world,  and  was  now  on  the  confines  of  the  heavenly  kingdom, 
and  beheld  him  [Laurence]  very  sorrowful  at  his  [spiritual] 
father^s  death,  is  recorded,  in  the  spirit  of  prescience,  thus  to 
have  addressed  him.  « Be  not  sad,  my  son,  after  three  days  thou 
Shalt  follow  me.'  Whence  it  appears,  dearly  beloved,  that  blessed 
Laurence  entertained  not  this  sorrow  at  his  priest's  victory,  but 
was  grieved  that  he  was  not  himself,  in  like  manner  together 
with  his  priest,  overcoming  the  world  also.  *  Be  not  sad,  my 
son,  after  three  days  thou  shalt  follow  me.'  That  is,  <  Be  not 
sorrowful,  as  though  left  forlorn  in  the  world.  Thy  faith  and 
thy  life  shaU  not  debar  thee  from  a  death  like  mine.  Let  no 
anxiety  at  my  departure,  at  which  I  rejoice,  disturb  thee,  since 
thou  art  so  soon  to  experience  joy  from  thine  own  suffering.' " 


305 


Note  [D.]  page  205. 

St.  Agatha  was  a  native  of  Sicily,  and  suffered  martjTdom  at 
Catana,  in  the  persecution  under  the  emperor  Decius,  A.  D. 
251.  February  5th  is  still  inserted  in  the  Calendar  as  the  day 
of  her  martyrdom. 

The  saying  here  quoted  is  to  be  found  among  the  Acta  Sanctaj 
Agalhce,  collected  by  Bollandus.  [Acta  Sanctorum,  torn.  III. 
p.  615.]  It  is  part  of  her  answer  to  the  solicitations  of  an  in- 
famous person  employed  by  Quinctianus,  the  governor  of  the 
island,  to  shake  her  holy  resolution,  and  by  undermining  her 
virtue  to  corrupt  her  faith.  "  My  mind,"  she  answered,  "  is  firmly 
settled  and  grounded  in  Christ;  your  words  are  winds,  your 
promises  are  rains,  your  terrors  are  floods,  which,  however 
hardly  they  may  beat  upon  the  foundation  of  my  house,  it  can 
not  ever  fall,  for  it  is  founded  upon  a  firm  rock." 


Note  [E.]  page  224. 

St.  Francis  of  Assisi  in  Umbria,  the  celebrated  founder  of  the 
Franciscan  order,  born  1184,  died  1228.  This  saying  of  his  is 
recorded  in  the  life  by  Bonaventura,  in  the  chapter  on  his 
humility  [Bonaventuraj,  Legenda  Sancti  Francisci,  c.  G],  from 
which  the  following  is  extracted. 

«  He  studied,  as  Christ's  disciple,  to  become  vile  in  his  own 
and  in  other  men's  eyes,  remembering  how  it  had  been  said  by 
our  great  Master,  *  That  which  is  highly  esteemed  among  men 
is  abomination  in  the  sight  of  God.'  He  was  wont,  too,  to  re- 
peat a  saying,  *  What  every  one  is  in  God's  sight,  that  is  he  and 
no  more.'  Deeming  it  moreover  foolish  to  be  elated  with  the 
world's  favors,  he  delighted  in  reproaches,  and  was  distressed  at 
commendations. 


306 


Note  [F.]  page  245. 

In  the  translation  which  has  been  chiefly  followed  in  thia 
edition,  the  following  sentence  was  here  omitted. 

"It  is  better  to  entreat  the  saints  with  devout  prayers-and 
tears,  and  willi  liumility  of  mind  to  implore  their  glorious  suf- 
frages, than  with  vain  inquiry  to  search  narrowly  into  their 
secret  things." 


Note  [G.]  page  269. 

The  following  should  here  be  inserted  : — 

«  He  hath  both  before  and  behind  him  the  sign  of  the  Lord's 
cross,  that  he  may  continually  be  reminded  of  the  passion  of 
Christ. 

"  He  weareth  the  cross  on  the  surplice  before  him,  that  he 
may  diligently  look  on  Christ's  footsteps,  and  earnestly  study  to 
follow  them. 

"  Behind,  also,  he  beareth  the  sign  of  the  cross,  that  he  may 
cheerfully  endure,  for  God's  sake,  any  evils  inflicted  on  him  by 
others. 

"  He  beareth  the  cross  before  him,  that  he  may  mourn  for  his 
own  sins, — and  behind  him,  that  he  may  with  sympathy  and 
tears  lament  for  the  faults  of  others  also,  and  know  that  he  hath 
been  placed  in  the  midst  between  God  and  the  sinner." 


Note  [H.]  page  269. 

In  the  lormer  translation  this  clause  was  omitted.  In  the 
original  it  is,  "vivos  adjuvat,  defunctis  requiem  prxslal" — 
"  he  hclpeth  the  living,  for  the  departed  he  procurelh  rest." 


INDEX. 


Advent,  of  the  special  coming,  or  advent  of  God  into  the  soal, 

ii.  1,  pp.  79,  80. 
Adversity,  benefits  of  it,  i.  12,  pp.  36,  37. 
Affections,  importance  of  having  them  rightly  placed,  iii.  31, 

p.  182. 
Affliction.     See  Tribulation. 
Agatha  St.,  a  saying  of  liers,  iii.  45,  p.  205. 
Aid  divine,  to  be  earnestly  sought,  iii.  30,  p.  176. 
Amendment  of  life,  i.  25,  p.  72:  the  intention  of  it  should  not 

be  deferred,  i.  22,  p.  62 :  two  hinderances  to  it,  i.  25,  p.  74 : 

two  things  which  conduce  to  it,  id.,  ibid. 
Apostles  of  Christ,  wliat  kind  of  meft  they  were,  iii.  22,  p.  163. 
Appetites  inordinate,  produce  disquietude,  i.  6,  p.  29. 
Avaricious  men  have  no  peace,  i.  6,  p.  29. 

Belikf.     See  Trust. 

Blame,  the  praise  or  blame  of  men  is  not  to  be  regarded,  ii.  6, 

p.  91. 
Blindness,  the  consideration  of  human,  ii.  5,  p.  88. 
Books,  those  should  be  read  which  tend  to  edification,  i.  5,  p.  28  : 

how  they  should  be  read,  id.,  p.  28. 
Business,  how  to  be  conducted,  i.  4,  p.  27 :  all  to  be  intrusted  to 

God,  iii.  39,  p.  196  r  we  should  not  be  peevish  in  it,  id.  ibid. 

Care,  all  our  cares  should  be  reposed  on  God,  iii.  17,  p.  150. 
Carnal  things,  the  vanity  of  following  them,  i.  1,  p.  20. 
Cell.     See  Retirement. 

Chamber^  the  Christian  must  enter  into  his  chamber  and  snut 
out  the  world,  i.  20,  p.  54. 


308  INDEX. 

Change  of  places  hurtful  to  the  mind,  i.  9,  p.  32. 

Char'ty,  seeketh  not  her  own,  i.  15,  p.  42:  without  it  all  our 
works  are  vain,  id.  ibid. :  to  be  extended  to  all,  i.  8,  p.  31. 
See  Love. 

Christ.  They  who  follow  him  arc  truly  enlightened,  i.  1,  p. 
19 :  Christ  a  model  of  patience,  iii.  18,  p.  151 :  his  inward 
speech  to  the  faithful  soul,  iii.  1,  p.  113  :  why  his  doctrine  is 
by  some  disrelished,  i.  1,  p.  19:  though  surpassing  all  llie 
teaching  of  the  saints,  id.  ibid. :  and  having  within  it  the 
hidden  manna,  id.  ibid. :  of  the  imitation  of  his  life,  i.  1,  p.  19 ; 
iii.  56,  p.  239 :  happiness  of  him  who  has  Christ  for  his 
teacher,  i.  3,  p.  23 :  we  should  obey  our  superiors  after  his 
example,  iii.  13,  p.  142.     See  Jesus. 

Comfort.     See  Consolation. 

Communion.     See  Holy  communion. 

Complaint,  we  ought  not  lightly  to  complain,  ii.  1,  p.  82. 

Compunction,  benefit  of,  i.  I,  p.  20  :  commendation  of  it,  i.  21, 
p.  57 :  compunction  of  heart,  whence  it  arises,  id.  p.  69 : 
how  it  is  to  be  obtained,  |.  20,  p.  52. 

Concupiscence,  the  pleasures  thereof  brief  and  false,  iii.  12, 
p.  141:  must  be  contended  with,  iii.  35,  p.  189:  may  not  be 
yielded  to,  iii.  12,  p.  142. 

Confession  of  infirmity  and  misery,  i.  21,  p.  58;  22,  p.  60. 

Confidence  of  recovering  grace,  iii.  30,  p.  177 :  our  confidence 
to  be  reposed  in  God  under  injuries,  iii.  46,  p.  208:  not  in 
one's  self  or  in  others,  i.  7,  p.  30 ;  20,  p.  55. 

Conquer,  to  subdue  one's  self  should  be  our  daily  study,  1.  3, 
p.  25.     See  Mortification. 

Conscience,  the  comfort  of  a  good  conscience,  i.  20,  p.  53 ; 
11.  6,  p.  90 :  a  bad  conscience  has  no  peace,  id.  ibid. 

Consideration  of  one's  self  necessary,  ii.  5,  p.  89. 

Consolation  hei  venly,  none  but  the  contrite  worthy  of  it,  i.  20, 
p.  54 :  man  is  rather  deserving  of  stripes  than  of  consolation, 
iii.  52,  p.  225 :  degrees  of  consolation  no  proportionate  evi- 
dence of  merit,  iii.  7,  pp.  131, 132:  human  consolation  not  to 
be  too  greatly  valued,  iii.  16,  p.  149  :  consolation  to  be  sought 
in  God,  id.  p.  148:  to  shift  without  all  consolation  a  great 


INDEX.  309 

point,  ii.  9,  p.  97 :  consolations  come  and  go^  id.  p.  99 :  how 
to  behave  in  either  case,  id.,  ibid. :  external  consolation  often 
stands  in  the  way  of  internal,  i.  10,  p.  33  ;  21,  p.  59  :  a  good 
sign  when  we  do  not  seek  human  consolations,  i.  25,  p.  76  : 
not  every  kind  of  consolation  desirable,  ii.  10,  p.  102. 

Contemplation,  he  that  can  not  contemplate  high  subjects  may 
let  his  thoughts  dwell  on  the  passion  of  our  Savior,  ii.  1, 
p.  81. 

Contempt  of  one's  self  is  the  highest  wisdom,  i.  2,  p.  22 :  benefit 
of  despising  pleasures,  iii.  32,  p.  183 :  delightfulness  of  re- 
nouncing the  world  to  serve  Christ,  iii.  10,  p.  136 :  contempt 
of  temporal  honor,  iii.  41,  p.  199 :  of  external  things,  ii.  1, 
p.  81.     See  Humility. 

Contrition.     See  Compunction. 

Contumely.    See  Reproach. 

Conversation,  of  what  kind  should  be  the  Christian's  conversa- 
tion in  the  world,  i.  7,  p.  30 ;  iii.  22,  p.  163  :  with  whom  we 
should  converse,  i.  8,  p.  31 :  hurtfulness  of  outward  conversa- 
tion, i.  20,  p.  53  :  difficulty  of  conversing  well  with  evil  men, 
ii.  3,  p.  85 :  it  is  best  to  converse  inwardly  with  one's  self  and 
with  Christ,  ii.  1,  p.  82.     See  Discourse. 

Conversion,  after  years  of  conversion  oftentimes  no  spiritual 
progress  appears,  i.  1 1,  p.  36 :  many  are  more  anxious  about 
the  period  of  their  conversion,  than  about  real  amendment  of 
life,  i.  23,  p.  65. 

Counsel,  better  to  receive  than  to  give  it,  i.  9.  p.  32. 

Covetousness.    See  Avarice. 

Creature,  the  love  of  the  creatures  is  very  hurtful,  ii.  1,  p.  83  : 
elevation  of  the  soul  above  the  creatures  leads  us  to  the  Crea- 
tor, iii.  31,  p.  181. 

Cioss,  there  are  but  few  who  love  the  cross  of  Christ,  ii.  11,  p. 
104 :  who  alone  are  its  true  followers,  ii.  12,  p.  106 :  the  holy 
way  of  the  cross  described,  id.,  ibid. !  worldly  men  have  each 
their  cross  also,  iii.  12,  p.  140. 

Curiosity,  we  should  not  be  curious  about  other  men's  lives, 
iii.  24,  p.  167 :  nor  about  seeing  or  hearing  strange  or  un- 
pleasant things,  iii.  44,  p.  203. 


310  INDEX. 

Daily  renewal  of  good  purposes  necessary  for  us,  i.  19,  p.  49 : 
a  man's  daily  endeavor  should  be  to  master  himself,  i.  3.  p.  25. 

Danger,  when  dangers  approach  we  must  take  refuge  in  Grod, 
iii.  38,  p.  195. 

Dead,  the  dead  and  the  living  commended  to  God  in  the  holy 
eucharist,  iv.  9,  p.  278. 

Death,  to  be  meditated  on  at  the  approach  of  festivals,  i.  19, 
p.  52 :  that  death  befalls  men  in  many  ways,  i.  23,  p.  67 : 
usefulness  of  meditation  on  death,  id,,  p.  65 :  to  be  rerr.em- 
bered  everj'  morning  and  evening,  id.,  ibid. :  what  will  or 
will  not  profit  us  after  death,  i.  24,  p.  68 :  as  we  would  wish 
to  die  so  should  we  live,  i.  23,  p.  64  :  sources  of  comfort  for 
a  dying  person,  id.,  p.  65. 

Defects,  we  must  bear  with  each  other's  defects,  i.  16,  p.  43; 
ii.  3,  p.  85 :  it  is  well  for  us  that  others  should  know  our  de- 
fects, ii.  2,  p.  84. 

Desire,  too  great  a  desire  of  knowledge  is  blameable,  i.  2,  p.  22 : 
we  should  offer  up  our  desires  to  God,  iii.  15,  p.  146 :  they 
should  all  be  regulated  by  his  will,  id.,  p.  147 :  and  should  be 
examined  from  time  to  time,  id.,  p.  147 :  all  evil  desires  to  be 
cut  off,  id.,  ibid. ;  32,  p.  183. 

Desolation,  the  desolate  should  fly  to  God  for  refuge,  iii.  50, 
p.  220.    See  Forsaken. 

Devil,  the,  seeks  by  all  means  to  hinder  our  good  desires,  iii. 
6,  p.  127. 

Devotion,  a  devout  spirit  is  acquired  through  participation  in 
the  holy  communion,  iv.  15,  p.  293  :  some  men's  devotion  is 
ILxed  on  books  and  images,  iii.  4,  p.  122  :  the  consolation  of 
a  devout  person,  iii.  6,  p.  148:  by  indiscreet  self-devotion 
some  have  injured  themselves,  iii,  7,  p.  130 :  a  prayer  for 
the  grace  of  devotion,  iii.  3,  p.  119:  the  grace  of  devotion  is 
best  concealed,  iii.  7,  p.  129 :  is  not  in  the  hand  of  man, 
id.,  p.  129. 

Discourse,  why  we  like  to  discourse  one  with  another,  i.  10, 
p.  33:  what  are  the  common  sutjects  of  men's  discourse, 
id.,  ibid. :  the  internal  discourse  of  Ciurist  with  the  soul,  iii. 
1,  p.  113 ;  ii.  p,  1 15 ;  iii.  p.  1 17. 


INDEX.  311 

Doctrine,  the  doctrine  of  Christ  surpasses  that  of  the  saints,  i.  1, 
p.  19 :  contains  hidden  manna,  id.,  ibid. :  why  not  relished  by 
some,  id.,  ibid. 

Earnkst-min'ded,  difficult  things  easy  to  them,  i.  25,  p.  77. 

Earthly  things  to  be  regarded  as  merely  by  tlie  way,  ii.  1,  p.  81, 

Knd,  God  is  the  supreme  end,  iii.  9,  p.  134. 

Errors,  should  not  make  us  despair,  iii.  57,  p.  241. 

Eternal  life.     See  tife. 

Eucharist,  the  dignity  of  it,  iv.  5,  p.  268:  necessity  thereof  to 
us,  iv.  2,  p.  284 :  not  to  be  curiously  searched  into,  iv.  18, 
p.  300.     See  Holy  communion. 

Examination,  we  should  examine  our  consciences  daily,  morning 
and  evening,  i.  19,  p.  50. 

Example,  the  examples  of  good  Christians  very  edifying  and  use- 
ful lo  us,  i.  18,  p.  46:  the  examples  of  strict  persons  should 
more  encourage  us,  than  those  of  more  lax  persons  should  dis- 
courage, id.,  p.  48. 

Exercise,  bodily  exercise  in  what  degrees  to  be  talcen,  i.  19, 
p.  51 :  spiritual  exercises  should  be  suited  to  diilerent  occa- 
sions, id.,  ibid. :  of  those  before  communion,  iv.  7,  p.  27 1. 
See  Holy  communion. 

External  tilings,  how  to  be  handled  by  us,  iii.  38,  p.  194. 

Eye,  that  our  eyes  should  rather  be  on  ourselves  than  on  olhcrs, 
i.  21,  p.  58. 

FAMiLiARrTY,  too  great,  to  bi    avoided,  i.  8,  p.  31:  especially 

with  women,  id.,  j).  3 1  :  holy  familiarity  with   Christ  is  most 

to  be  souglil,  ii.  8,  p.  94. 
Feir  of  the  Lord,  frees  us  from  the  fear  of  death,  i.  2.'?,  p.  66. 
V'easts,  how  to  behave  on  the  approach  of  a  festival  of  the 

church,  i.  19,  p.  51. 
Fervor  of  spirit.     See  Earnest-minded. 
Fight,  it  is  necessary  for  us  lo  light  against  our  appetites,  iii.  35, 

p.  189. 
Fire  infernal,  its  severity,  i.  24,  p.  69. 
Fools,  duty  of  being  accounted  such  for  Christ's  sake,  i.  17,  p.  45. 


312  INDEX. 

Foreigners,  we  are  all  such  here,  i.  17,  p.  45 ;  23,  p.  67 :  men 
seldom  edified  by  travelling,  id.,  p.  66. 

Forsaken,  not  to  mind  being  left  alone,  ii.  9,  p.  98. 

Frailty,  human,  is  very  great,  i.  22,  p,  63. 

Francis  St.,  a  saying  of  his,  iii.  50,  p.  224. 

Friend,  not  to  vex  if  friends  forsake  us,  li.  9,  p.  98 :  the  friend- 
ship of  Jesus,  how  to  be  valued,  ii.  8,  p.  95 :  in  the  loss  of 
other  friends  his  friendship  is  specially  to  ^e  sought,  id., 
ibid. :  human  friendship  not  too  much  to  be  relied  on,  iii.  45, 
p.  205. 

Fruit,  we  should  gather  fruit  from  the  deeds  and  words  oi  otners, 
though  evil,  i.  2,  p.  23. 

Glory,  true  and  false,  ii.  6,  p.  91  :  thoughts  on  eternal  glory, 
and  on  the  desire  of  it,  iii.  48,  p.  212;  49,  p.  216 :  man  can 
not  glory  of  anything  of  himself,  iii.  40,  p.  196 :  we  should 
glory  in  tribulation,  ii.  6,  p.  90 :  in  God  alone,  i.  7,  p.  30 ; 
iii.  9,  p.  134. 

God.  He  is  all  to  them  that  love  him,  iii.  34,  p.  186  :  why  he 
permits  some  to  be  tempted,  i.  13,  p.  38 :  his  will  to  be  sought 
in  all  things,  iii.  15,  p.  146 :  nothing  is  hidden  from  him, 
iii.  46,  p.  208 :  the  way  to  him  is  by  the  knowledge  of  one's 
self,  i.  3,  p.  25 :  all  our  interests  to  be  committed  to  him, 
iii.  24,  p.  167 :  he  is  to  be  called  on  in  time  of  affliction, 
iii.  29,  p.  175 :  he  is  our  true  inward  rest,  iii.  21,  p.  158 : 
all  to  be  referred  to  him  as  the  end,  iii.  9,  p.  126;  ii.  10, 
p.  103. 

Good,  man  hath  nothing  gobd  of  himself,  iii.  40,  p.  196. 

Gospel,  why  so  little  fruit  arises  from  the  knowledge  of  it,  i.  1, 
p.  19. 

Grace,  a  prayer  for  the  attainment  of  divine  grace,  iii.  3,  p.  119 : 
humility  the  guard  and  veil  of  grace,  iii.  7,  p.  129 :  the  dif- 
ferent motions  of  grace  and  nature,  iii.  54,  p.  230:  power, 
necessity,  and  efficacy  of  divine  grace,  iii.  55,  p.  234 :  condi- 
tion of  man  when  grace  departs  from  him,  ii.  8,  p.  95. 

Greatness,  who  is  truly  great,  i.  3,  p.  26. 

Grief,  our  sins  are  just  cause  for  it,  i.  21,  p.  59. 


INDEX.  31? 

Habits  and  tempers,  those  of  religious  persons  described,  u  25, 
p.  76. 

Hastiness  of  judgment,  a  point  of  wisdom  to  avoid  it,  i.  4,  p.  27. 

Hearing,  not  to  let  our  thoughts  dwell  on  many  things  which  we 
hear,  iii.  44,  p.  203. 

Heart,  man's  heart  is  changeable  and  inconstant,  iii.  33,  p.  185 : 
the  blessedness  of  a  pure  heart,  ii.  4,  p.  87 :  who  have  peace 
of  heart,  ii.  6,  p.  90  :  the  desires  of  the  heart  should  be 
searched  into,  iii.  15,  p.  146. 

Heaven,  of  the  love  of  heavenly  things,  ii.  1,  p.  79-81. 

High  things  not  to  be  searched  out,  iii.  58,  p.  242. 

Highway  of  the  holy  cross,  ii.  12,  p.  106:  the  way  to  God 
rather  by  self-knowledge  than  by  science,  i.  3,  p.  25. 

Holy  communion,  the  fruit  thereof,  iv.  1,  p.  256 :  benefits  of 
frequent  communion,  iv.  3,  p.  263  :  the  means  of  our  union 
with  God,  iv.  13,  p.  289 :  how  to  prepare  ourselves  for  it, 
iv.  1,  p.  254 ;  12,  p.  286 :  Clirist's  exhortation  thereto,  pre- 
face to  book  iv.,  p.  251 ;  iv.  1,  p.  252:  it  should  not  be  easily 
omitted,  iv.  10,  p.  279 :  in  communion,  prayer  to  be  offered 
for  all,  iv.  9,  p.  277 :  of  the  ardent  desire  of  some  for  the 
holy  communion,  iv.  14,  p.  291;  17,  p.  299:  we  are  not  of 
ourselves  worthy  of  it,  iv.  1,  p.  253 :  thereby  is  obtained 
humility,  devotion,  and  self-denial,  iv.  15,  p.  293  :  examina- 
tion necessary  before  the  holy  communion,  iv.  7.  p.  271 : 
communicants  should  lay  open  their  wants  to  Christ,  iv.  16, 
p.  295 :  on  devout  communicants  abundant  grace  is  con- 
ferred, ir.  4,  p.  266 :  in  holy  communion  we  should  offer 
all  we  have  to  God,  iv.  7,  p.  273  ;  8,  p.  274 ;  9,  p.  275.  See 
Eucharist. 

Holy  Spirit,  the  renewing  of  the  Spirit  is  like  the  cleansing  of 
iron  from  rust  by  the  force  of  fire,  ii.  4,  p.  87.  See  Amend- 
ment of  life. 

doly  Trinity,  disputes  concerning  the,  not  edifying  unless  con- 
ducted with  humility,  i.  1,  p.  20. 

Home,  better  that  a  man  should  remain  at  home,  i.  20,  p.  53. 

Honor,  honors  are  to  be  despised,  iii.  41,  p.  199. 

Hope,  our  hope  and  confidence  should  be  placed  in  God  alone, 
27 


314  INDEX. 

i.  7»  p.  30;  di.  59,  p.  247:  he  that  hopes  in  God^s  help 
should  meanwhile  do  what  lies  in  his  own  power,  i.  25, 
p.  73. 
Humility  is  obtained  in  communion,  iv.  15,  p.  293  :  the  humble 
man  accounts  himself  vile,  iii.  8,  p.  132:  all  the  saints 
were  humble,  ii.  10,  p.  102:  how  God  deals  with  the  humble, 
ii.  2,  p.  8-1 :  the  humble  enjoy  much  peace,  ii.  6,  p.  91 ; 
we  should  humble  ourselves  beneath  all  men,  i.  7,  p.  30  : 
duty  of  humble  self  submission,  ii.  2,  p.  83 :  humility  the 
guardian  of  internal  grace,  iii.  7,  p.  129:  to  be  preserved  in 
mailers  of  learning  and  knowledge,  i.  2,  p.  22;  3,  p.  25: 
humility  and  truth  to  be  maintained  in  our  intercourse  with 
God,  iii.  4,  p    120. 

Idlf.vf.ss,  that  we  should  never  be  quite  unemployed,  i.  19, 

p.  51. 
Isridrance,  greatness  of  our,  i.  2,  p.  22. 
Illiiinination  spiritual,  prayer  for  it,  iii.  23,  ]).  Ifi5. 
Imitnlion  of  Christ's  life,  i.  I,  p.  19;  iii.  fyii^  p.  239. 
Imperfect i(ins,  we  should  bear  each  other's  with  patience,  i.  16, 

p.  43  :  ii.  3,  p.  85. 
Inconstancy,  evil  of,  iii.  33,  p.  185. 
liiiiuk'nce,  evil  of,  i.  25,  p.  77. 
Infirmity,  confession  of  human,  iii.  20,  p.  155:  few  become  the 

bi'iicr  fur  their  infirmities,  i.  23,  p.  <)f>. 
Injuries,  to  be  borne  with  patience,  iii.  19,  p.  153;  36,  p.  190; 

llicy  who  are  injured  should  jdace  their  trust  in  God,  iii.  46, 

p.  2U7  :  should  grieve  more  for  others'  malice  than  for  their 

own  wrong,  i.  24,  p.  69. 
In'imrics  about  other  men's  spiritual  state  ore  dangerous,  iii.  24, 

p.  !()7. 
Instability.     See  Inconstancy. 
Instructer.     See  Master. 
Intention,  importance  of  a  right  intention  toward  God,  iL  4, 

p.  73;  iii.  33,  p.  185. 

jEtus,  to  be  loved  above  all  things,  ii.  7,  p.  92 :  no  friendship 


INDEX.  315 

like  his,  ii.  1,  p.  80 ;  8,  p.  94 :  how  he  is  wont  to  be  lost, 
iL  8,  p.  95.    See  Christ. 

Joy,  evil  men  never  have  true  joy,  ii.  6,  p.  90 :  the  joy  of  a 
good  conscience,  i.  20,  p.  53 ;  ii.  6,  p.  90 :  true  joy  is  in 
Gotl  alone,  iii.  16,  p.  148:  of  being  deprived  of  joy,  ii.  9, 
p.  97. 

Judijment,  Go'''s  judgment  is  to  be  feared,  i.  24,  p.  68 :  what  will 
be  the  subject  of  inquiry  at  the  last  day,  i.  3,  p.  25 :  God's 
judgrncnls  lo  be  meekly  endured,  iii.  J4,  p.  145;  58,  p.  2-J2: 
he  who  reflects  on  God's  judgments  will  be  humbled,  iii.  14, 
p.  145:  rash  judgment  to  be  avoided,  i.  14,  p.  41  :  man's 
judgments  of  small  value,  ii.  6,  p.  91;  iii.  36,  p.  190:  no 
man  is  lo  be  rashly  judgeil,  i.  2,  p.  23  :  we  must  not  stand  too 
sillily  on  our  own  judgment,  i.  4,  p.  27 ;  9,  p.  32. 

Knowledge  of  one's  self  the  highest  wisdom,  i.  2,  p.  22 :  many 
have  been  ruined  by  knowledge,  i.  3,  p.  26:  wherein  true 
knowledge  consists,  id.,  ibid. :  our  knowledge  always  imper- 
fect, i.  3,  ~.  ''t  :  what  knowled<;e  is  good  and  what  evil, 
id.,  p.  23.  <i  good  life  more  valuable  than  knowledire,  id., 
p.  25  :  knowledge  vain  without  humility,  i.  1,  p.  20;  2,  p.  20: 
our  knowledge  small,  our  ignorance  great,  i.  2,  p.  22:  of  the 
conlempt  of  secular  knowledge,  iii.  43,  p.  201. 

Laukevce,  St.,  a  pattern  of  self-denial,  ii.  9,  p.  97. 

Learning,  many  have  been  injured  by  it,  i.  2,  p.  22:  learned 
men  generally  become  elated,  id.,  ibid :  seldom  are  obediently 
disposed,  iii.  7,  p.  130:  will  be  punished  more  severely  tha  a 
others,  i.  2,  p.  22 :  who  is  truly  learned,  i.  3,  p.  23. 

Leisure  spii-itual,  Ihe  excellency  of  it,  i.  20,  p.  53. 

Levity  of  heart  and  conduct,  its  evil  effects,  i.  21,  p.  57. 

Liar,  man  is  a  liar,  therefore  not  easily  to  be  trusted,  iii.  45 
p.  205. 

Liberty,  lo  bo  truly  resigned  to  God  is  true  freedom  of  heart 
i  i.  3S,  p.  191 :  too  much  liberty  is  hurtful,  i.  21,  p.  57. 

Lif'  Christ's  life  a  model  foi  ours,*.  1,  p.  19:  man's  life  is 
a  trial,  .  13,  p.  37 ;  iii.  35,  p.  188 :  life  eternal  considered, 


316  INDEX. 

iii.  48,  p.  212 :  the  reward  of  those  who  labor  and  suffer, 
iii.  49,  p.  219  :  of  amendment  of  life,  i.  25,  p.  72 :  two  things 
conduce  thereto,  id.,  p.  '/4:  of  the  lives  of  the  saints  of  old, 
i.  18,  p.  46 :  curiosity  about  other  men's  lives  lo  be  avoided, 
iii.  24,  p.  167 :  any  sufl'ering  lo  be  undergone  for  eternal  life, 
iii.  47,  p.  210 :  some  choose  a  long  life  though  miserable, 
i.  22,  p.  61. 

Love,  Jesus  to  be  loved  above  all  things,  ii.  7,  p.  92 :  patiently 
to  endure  our  neighbors'  faults  a  sign  of  love  for  God,  i.  16, 
p.  43  :  to  him  who  loves  God,  God  above  all  is  lueasing, 
iii.  34,  p.  186  :  who  is  a  true  lover  of  Christ,  iii.  6,  p.  126: 
that  the  lovers  of  the  cross  of  Christ  are  few,  ii.  11,  p.  104  : 
the  proof  of  a  true  lover  of  God,  iii.  6,  p.  126 ;  7,  p.  129  :  of 
the  love  of  Jesus  and  things  heavenly,  ii.  1,  p.  80:  effects  of 
divine  love,  iii.  5,  p.  122 :  the  love  of  the  creatures  hurtful  to 
man,  ii.  1,  p.  83 :  self-love  very  injurious,  iii.  27,  p.  172. 
See  charity. 

Loving-kindnesses  of  God  to  be  duly  weighed,  iii.  22,  p.  161 : 
he  the  most  fit  to  receive  them  who  accounts  himself  unworthy 
of  them,  id.,  p.  162. 

Lukewarmness  in  religion  a  bad  sign,  i.  1 1,  p.  35. 


Man  is  a  liar,  therefore  not  easily  to  be  trusted,  iii.  45,  p.  205  • 
in  this  world  is  as  a  stranger  and  an  exile,  i.  23,  p.  68: 
a  spiritually-minded  man  never  wholly  lets  himself  loose  to 
things  external,  ii.  1,  p.  82:  a  man  should  count  himself  un- 
worthy of  all  consolation,  iii.  52,  p.  225  :  evils  befalling  liim 
who  does  not  carefully  look  to  himself,  ii.  5,  p.  88. 

Master,  happy  is  he  who  has  Christ  for  his  master  and  in- 
structer,  i.  3,  p.  23. 

Mercies  of  God.    See  Loving-kindnesses. 

Merita,  our  spiritual  state  not  to  be  estimated  by  the  consolation* 
we  experience,  iii.  7,  p.  131. 

Mind,  the  mind  lays  open  its  wants  to  God,  that  so  it  may  be 
freed  from  the  dangers  of  sin,  iii.  26,  p.  170 :  prayer  for 
mental  illumination,  iii.  23,  p.  165. 


INDEX.  317 

Miracles,  it  is  better  than  the  power  of  working  miracles  to  be 
able  to  be  quiet  and  do  one's  duty,  i.  20,  p.  55. 

Misery,  human  misery  is  great,  i.  22,  p.  60;  iii.  20,  p.  155:  to 
be  borne  patiently,  iii.  18,  p.  151 ;  20,  p.  155  :  consideration 
of  it  as  compared  with  eternal  feliciiy,  iii.  48,  p.  212. 

Mortification,  benefits  of,  ii.  1,  p.  83  :  a  mortified  person  has 
more  relish  than  others  for  tilings  divine,  ii.  11,  p.  104:  .he 
that  is  unmoitified  is  easily  subdued,  i.  6,  p.  29. 

Nature,  the  evils  of  corrupt,  iii.  55,  p.  234 :  the  different  im- 
pulses of  nature  and  grace,  iii.  54,  p.  230 :  human  nature  is 
prone  to  sin,  i.  22,  p.  62. 

Necessities  of  the  body,  it  is  irksome  to  be  subject  to  them, 
i.  22,  p.  6 1 :  the  saints  desired  to  be  set  free  from  them, 
id.  p.  61. 

Obedience,  a  great  matter  to  live  in  obedience,  i.  9,  p.  32 : 
of  obedience  to  a  superior  after  Christ's  example,  iii.  13, 
p.  142. 

Oblation,  none  more  acceptable  than  that  of  ourselves  in  the 
holy  communion,  iv.  7,  p.  273. 

Occupation.    See  Works. 

Offering,  we  should  offer  ourselves  to  God  as  often  as  we  com- 
municate, iv.  7,  p.  273  ;  8,  p.  278 ;  9,  p.  275. 

Opinions  and  disputes  in  vain  science  to  be  avoided,  i.  3,  p.  23. 

Passion  of  Christ,  it  should  be  our  model,  ii.  1,  p.  82:  a  proper 
subject  for  him  who  can  not  reach  high  things,  id,  p.  81.  ♦ 

Passion,  it  is  sometimes  passion  when  it  is  accounted  zeal,  ii.  5, 
p.  88 :  our  passions  must  be  mortified,  i.  11,  p.  35 :  to  follow 
our  passions  is  to  seek  disquiet,  i.  6,  p.  29 :  passionate  men 
turn  good  into  evil,  ii.  3,  p.  84:  it  is  hard  to  resist  our 
passions,  i.  25,  p.  77:  he  who  is  goaded  by  his  passions 
sometimes  makes  greater  proficiency  in  things  spiritual,  id., 
p.  74. 

Patience,  necessary  for  the  endurance  of  injuries,  iii.  19,  p.  153 ; 
36,  p.  190:  and  under  every  temptation,  iii.  35,  p.  189: 
27* 


-0 


318  INDEX. 

Christ  a  pattern  of  patience,  iii.  18,  p.  151 :  who  is  truly 
patient,  iii.  J  9,  p.  154:  reflections  suitable  to  cherish  patience 
within  us,  iii.  12,  p.  140. 

Peace  rests  on  the  humble  of  spirit,  i.  6,  p.  29 :  peace  of  mind, 
how  to  be  acquired,  i.  11,  p.  134:  can  not  consist  with  the 
indulgence  of  inordinate  alfections,  i.  fi,  p.  29  :  wherein  peace 
of  heart  consists,  ii.  6,  p.  91;  iii.  25,  p.  168:  we  may  not 
expect  to  enjoy  perfect  undisturbed  peace,  iii.  12,  p.  140: 
peace  is  oftentimes  disturbed  by  dillerences  of  opinion,  i.  14, 
p.  4 1  :  our  peace  should  not  depend  on  people's  discourses, 
iii.  2S,  p.  174  :  nor  rest  on  men,  iii.  42,  p.  200:  some  con- 
clude themselves  to  be  at  peace  when  all  is  to  their  mind, 
i.  14,  p.  41  :  four  things  which  produce  peace  of  mind,  iii.  23, 
p.  164  :  he  that  would  enjoy  peace  must  yield  himself  entirely 
to  Christ,  i.  17,  p.  150 :  it  conduces  much  to  peace  to  avoid 
mixing  ourselves  in  other  men's  words  and  matters,  i.  11, 
p.  34  :  tlie  disposition  of  a  ireaceable  man,  ii.  3,  p.  84 :  many 
ways  of  exercising  pcaceableness,  i.  3,  p.  24. 

Peevishness,  we  ouglit  not  to  be  peevish  and  impatient  in  our 
conduct,  iii.  39,  p.  195. 

Penitence,  what  was  the  penitence  of  the  holy  lathers  of  old, 
i.  J  8,  p.  46.     See  Compunction. 

Perfection,  all  our  perfection  has  a  mixture  of  imperfection, 
i.  3,  p.  25. 

Pilgrims.    See  Foreigners. 

Ph»asurc,  to  seek  one's  own  displeases  God,  i.  7,  p.  30. 

Pleasures,  contempt  of,  necessary  to  perfect  freedom,  iii.  0*2, 
p.  183. 

Poor,  we  need  not  be  ashamed  of  appearing  so,  i.  7,  p.  29. 

Praise,  men's  praise  or  blame  not  to  be  heeded,  ii.  6,  p.  91. 

Prayer  is  more  edifying  than  reading,  iii.  26,  p.  ITO. 

Prayers,  that  we  may  do  and  suller  according  to  God's  will, 
iii.  15,  p.  146:  that  we  may  obtain  illumination  of  mmd, 
iii.  23,  p.  165,  and  divine  grace,  iii.  55,  p.  234  :  aguinsl  evil 
thoughts,  iii.  23,  p.  J  65:  for  the  grace  of  devotion,  iii,  3, 
p.  119:  for  purity  of  heart  and  hearanly  wisdom,  iii.  27, 
p.  173. 


INDEX  319 

PriJe,  proud  men  have  no  peace,  i.  6,  p.  29, 

Priesthood,  dignity  of  the  Christian,  iv.  5,  p.  268. 

Proficiency.    See  Progress. 

Progress  spiritual,  i.  11,  p.  35:  wherein  our  progress  consists, 
iii.  25,  p.  169  :  temptation  is  the  proof  of  it,  i.  13,  p.  40 :  the 
following  conduce  to  it,  viz.,  if  we  live  as  strangers  and 
pilgriras,  i.  17,  p.  45 :  the  frequent  reading  of  the  lives  of 
holy  men,  i.  18,  p.  46 :  the  being  willing  to  be  accounted 
fools  for  Christ's  sake,  i.  17,  p.  45 :  the  frequent  examination 
of  ourselves,  both  outwardly  and  inwardly,  i.  19,  p.  49 : 
living  in  silence  and  quietness,  i.  20,  p.  52  :  doing  violence 
to  ourselves  occasionally,!.  11,  p.  36;  25,  p.  74:  our  re- 
ligious progress  decays  when  we  only  regard  external  cere- 
monies, i.  11,  p.  35:  wiU  be  considerable  if  we  pluck  up 
one  fault  every  year,  iJ.,  p.  36  :  will  be  as  our  purpose  and 
intention  is,  i.  19,  p.  33 :  ought  to  grow  daily,  i.  11,  p.  36 : 
the  neglect  of  it  makes  us  careless  about  our  words,  i.  10, 
p.  34. 

Proof,  God's  servants  are  proved  and  tried  in  this  world,  iii.  49, 
p.  218.    See  Trials. 

Prudence  in  action,  i.  4,  p.  26  :  who  is  truly  prudent,  i.  3,  p.  26. 

Purgatory,  afflictions  and  foes  aie  the  good  man's  purgatory, 
i.  24,  p.  69.     See  Fire. 

Purity  of  heart,  a  prayer  for  it,  iii.  27,  p.  173  :  to  be  earnestly 
sought,  ii.  4,  p.  86 :  the  pure  in  heart  are  taught  of  God,  i.  3, 
p.  24. 

Purpose,  our  good  purposes  should  be  daily  renewed,  i.  19, 
p.  49 :  should  not  be  delayed,  i.  22,  p.  62 :  weak  purposes 
not  to  be  trusted  to,  id.,  ibid. :  it  is  very  hurtful  to  neglect 
the  purpose  of  our  calling,  i.  25,  p.  75. 

Pusillanimity  to  be  avoided,  iii.  57,  p.  240. 

Hefuge,  God  should  be  our  only,  iii.  38,  p.  194. 

Religion,  the  fervor  thereof  apt  to  decay,  i.  18,  p.  48 :  this  a 
bad  sign,  i.  22,  p.  63 :  some  are  more  fervent  at  first  than 
afterward,  i.  11,  p.  36:  to  be  a  religious  person  is  a  great 
grace,  iii.  10,  p.  138. 


320  INDEX. 

Religious  persons  should  obey  their  superiors  afler  Christ^s 
example,  iii.  13,  p.  143  :  their  habit  and  way  of  life,  i.  25 
p.  76  :  they  should  often  think  what  they  liave  undertaken, 
i.  25.  p.  75  :  what  they  should  be  to  obtain  peace,  i.  17, 
p.  45 :  and  what  should  be  their  spiritual  exercises,  i.  19, 
p.  49. 

Renewal  of  spirit,  as  iron  red-hot  loses  its  rust,  so  he  that  is 
wholly  turned  to  God,  puts  off  all  slothfulness,  ii.  4,  p.  87. 
See  Amendment.    Purpose. 

Repentance.     See  Compunction. 

Reproach,  words  of,  to  be  patiently  endured,  iii.  46,  p.  207. 

Resignation  of  one's  self  to  God  should  be  entire,  iii.  15,  p.  147; 
17,  p.  150  :  it  brings  true  liberty  of  heart,  iii.  37,  p.  193. 

Rest,  God  the  eternal  rest  of  the  saints,  iii.  21,  p.  158  :  wherein 
rest  is  to  be  found,  ii.  1,  p.  79. 

Retirement  religious,  the  comforts  and  benefits  of,  i.  20,  p.  54- 
56. 

Rewards  eternal,  proposed  to  those  who  labor  and  suffer  in 
Christ's  cause,  iii.  49,  p.  219. 

Riches,  not  to  be  gloried  in,  i.  7,  p.  30. 

Sadness.     See  Grief. 

Saints,  what  was  their  life  of  old,  i.   18,  p.  46 :   discussions 

about  their  relative  excellences  useless,  iii.  58,  p.  242. 
Salvation  of  the  soul  the  chief  thing  to  be  regarded,  i.  3,  p.  25  ; 

17,  p.  46. 
Satisfaction,  no  man  can  be  fuUv  satisfied  in  this  world,  i.  1, 

p.  22. 
Scripture  the,  necessary  for  us,  iv.  11,  p.  284:  how  it  should 

be  read,  i.  5,  p.  27. 
Secrets,  caution  required  in  revealing  them,  i.  8,  p.  31. 
Security  not  perfect  in  this  world,  i.  20,  p.  53. 
Self-denial,  its  importance,  iii.  32,  p.  183 ;  56,  p.  237.     See 

See  Holy  communion.     Contempt. 
Self-estimation,  we  should  have  low  thoughts  of  ourselve*  before 

God,  iii.  8,  p    132. 
Self-partiality  to  oe  guarded  against,  L  7,  p.  30. 


o- 


INDEX. 


321 


Sensuality  sometimes  passes  for  charity,  i.  15,  p.  42 :  the  evil 

of  following  sensual  desires,  i.  1,  p.  20. 
Seriousness,  evil  eflects  of  the  want  of  it,  i.  21,  p.  57, 
Service  of  God,  its  sweetness,  iii.  10,  p.  136 :  we  need  not  be 

ashamed  to  serve  men  for  the  love  of  Christ,  i.  7,  p.  29. 
Sickness,  few  are  made  the  better  by  it,  i.  23,  p.  66. 
SUence,  benefit  of,  i.  20,  p.  53. 
Simple,  the  pure  and  simple-hearted  are  taught  of  Grod,  i.  3, 

p.  24 :  there  should  be  simplicity  in  our  intentions,  and  purity 

in  our  afiections,  ii.  4,  p.  86. 
Sincerity.     See  Walking. 
Sins  are  the  fuel  of  infernal  fire,  i.  24,  p.  71 :  of  the  punishment 

laid  up  for  sinners,  id.,  ibid. :  no  sin  ever  to  be  committed  for 

any  cause  whatever,  i.  15,  p.  42 :  human  nature  is  prone  to 

sin,  i.  22,  p.  63. 
Slanderers,  their  tongues  to  be  disregarded,  iii.  28,  p.  174. 
Slothfulness,  evil  of  spiritual,  i.  25,  p.  76. 
Solitude  sometimes  to  be  sought,  i.  20,  p.  54. 
Sorrow.     See  Grief. 
Spirit    See  Holy  Spirit. 
Spiritual  things  impeded  by  the  necessities  of  the  body,  i.  22, 

p.  61. 
Strangers.    See  Foreigners. 
Study,  our  constant  study  should  be  to  master  ourselves,  i.  3, 

p.  25 :  also  to  root  out  what  is  wrong,  and  to  plant  what  is 

right,  id.,  ibid. 
Subjection.    See  Submission. 

Submission,  a  submissive  temper  most  valuable,  i.  9,  p.  32. 
Suffering,  he  who  has  learnt  to  suffer  perceives  God's  aid  granted 

to  him,  ii.  2,  p.  83  :  he  who  can  not  suffer  a  little  now,  how 

will  he  bear  future  punishments  ?  L  24,  p.  71. 
Superior,  who  is  fit  to  be  in  high  place,  i.  20,  p.  54. 

Temporal  things,  their  vanity,  i.  7,  p.  30. 
Temptations.    See  Trials. 

Thankfulnes6,  we  are  bound  to  thank  God  for  his  mercie^  ii.  10, 
p.  103. 


322  INDEX. 

Thoughts,  evil.    See  Prayers. 

Time  present  very  precious,  i.  23,  p.  66 :  granted  us  that  we 
might  prepare  for  death,  i.  19,  p.  52 :  great  account  to  be 
made  of  our  time,  i.  25,  p.  77. 

Travelling,  men  seldom  made  more  holy  by  it,  i.  23,  p.  66, 

Trials,  sometimes  useful  to  us,  i.  13,  p.  38 :  no  man  must  ex- 
pect to  be  free  from  them,  i.  22,  p.  60 :  all  tlie  saints  passed 
through  them,  i.  13,  p.  38 :  diilerent  persons  are  differently 
tried,  id.,  p.  40 :  how  trials  are  to  be  endured,  id.,  p.  39 : 
when  one  trial  departs  another  comes,  id.,  ibid. ;  iii.  20, 
p.  156  :  trials  to  be  submitted  to  for  the  sake  of  eternal  glorj', 
iii.  47,  p.  210 ;  perfect  men  are  proved  by  them,  i.  13,  p.  40 : 
their  beginning  and  progress,  and  how  they  are  to  be  resisted, 
id.,  p.  39 :  the  whole  life  of  man  is  trial,  id.,  p.  37 ;  iii.  35, 
p.  188  /  rewards  promised  to  those  who  endure  trials  aright, 
iii.  49,  p.  219  :  for  some  men  it  is  belter  not  to  be  altogether 
free  from  them,  i.  20,  p.  54 :  no  security  against  them  in  this 
life,  iii.  35,  p.  188 :  nor  any  end  to  them  here,  id.,  ibid.  See 
Patience. 

Tribulation  necessary  for  man,  i.  13,  p.  38 :  its  great  benefit, 
i.  12,  p.  36 :  we  should  glory  in  it,  ii.  6,  p.  90 :  it  makes 
us  feel  our  dependance  on  God,  i.  12,  p.  37 :  he  shall  find 
nothing  but  tribulation  who  seeks  anything  else  but  God  only, 
i.  17,  p.  46 :  all  tlie  saints  suiiered  tribulations,  i.  13,  p.  38. 
See  Trials. 

Trinity.    See  Holy. 

Troubles,  not  to  mix  ourselves  up  with  other  men's,  i.  1 1,  p.  34. 

Trust,  we  may  not  trust  all  men,  iii.  45,  p.  204 :  men  more 
easily  believe  ill  than  good  of  others,  i.  4,  p.  27 :  all  our  trust  j 
must  be  set  on  God,  i.  7,  p.  30 ;  ii.  1,  p.  80 ;  iii.  59,  p.  247 :  j 
we  must  be  careful  of  placing  too  much  confidence  in  our-  i 
selves,  ii.  5,  p.  88.  j 

Truth  to  be  loved  above  all  things,  iii.  4,  p.  121 :  truth  in  the  I 
end  delivers  us  from  the  words  of  wicked  men,  id.,  p«  120 :  I 
to  be  guarded  in  our  dealings  with  God,  id.,  ibid. 

Ukdekstandino,  prayer  for  the  enlightening  of  the,  iii.  23,  p.  165. 


INDEX.  323 

l/Bion  •mi)  Gol  in  holy  compunction,  i.  21,  p.  57. 
Unquiet  and  discontented,  who  are  apt  to  be  so,  i,  9,  p.  32. 

Vanity,  to  trust  in  creatures  is  vain,  i.  7,  p.  2B :  great  vanity 

to  seek  things  transitory,  i.  1,  p.  20. 
Victory,  :o  conquer  one's  self  should  be  our  daily  study,  i.  3, 

p.  25.    See  Mortification. 
Vileness,  a  man's  own  vileness  should  be  alway  before  him, 

iii.  4,  p.  121. 
Violence  to  be  inflicted  on  ourselves  if  we  would  make  progress 

in  things  spiritual,  i.  11,  p.  36  ;  25,  p.  74-77.     See  Progress. 
Virtue  not  to  be  acquired  without  diligence,  i.  25,  p.  74. 

Walking,  of  walking  sincerely  before  God,  iii.  4,  p.  120. 

Way.    See  Highway.    Knowledge. 

Will,  God's  will  to  be  sought  in  all  things,  iii.  15,  p.  146.  See 
Prayers.     Resignation. 

Wisdom,  a  man's  liighest  wisdom  is  the  knowledge  of  himself, 
i,  2,  p.  22 :  wherein  true  wisdom  consists,  i.  1,  p.  20 :  a  point 
of  wisdom  not  to  be  hasty  in  action,  nor  to  trust  too  much  to 
what  we  hear,  i.  4,  p.  27 :  he  is  wise  who  estimates  things  as 
they  are,  ii.  1,  p.  82 :  those  who  are  wise  in  theii  own  con- 
ceits are  in  danger,  iii.  7,  p.  130.     See  Self-estimation. 

Women,  familiarity  with  them  to  be  avoided  by  those  who  have 
devoted  themselves  to  a  monastic  life,  i.  8,  p.  31. 

Word,  Christ's  words  to  the  faithful  soul,  iii.  1,  p.  113  :  to  slip 
in  word  is  but  too  easy,  iii.  45,  p:  206 :  superfluous  words  to 
be  cut  away,  i.  10,  p.  33 :  reproachful  words  to  be  borne 
patiently,  iii.  46,  p.  207  :  to  be  disregarded,  id.,  ibid. :  benefit 
of  religious  conversation,  i.  10,  p.  34. 

Works  and  exercises,  religious,  should  be  done  as  in  God's 
presence,  i.  19,  p.  49 :  a  good  work  sometimes  may  properly 
be  intermitted,  i.  15,  p.  42;  19,  p.  50:  any  work  done  in 
charity  is  fruitful,  i.  15,  p.  42 ;  humble  works  to  be  persisted 
in  when  we  can  not  attend  to  higher,  iii.  51,  p.  224 :  in  some 
works  the  motive  is  supposed  to  be  charity  when  it  is  mere 
sensuality,  1.  15>  p.  42 :  he  works  much,  who  loves  much, 


324 


id.,  ibid. :  oui  works  lo  bt  mwardly  arranged  before  they 
come  abroad,  \.  19,  p.  50 :  works  not  done  in  charity  are  use- 
less, i.  15,  p.  42. 

World,  a  privilege  to  be  enabled  to  despise  it,  and  to  follow 
Christ,  iii.  10,  p.  138. 

Worldly  men  have  their  crosses,  iii.  12,  p.  141. 

Years.    See  Conversion. 

Zeal,  passion  is  sometimes  mistaken  for  it,  ii.  5,  p.  88 :  should 
rather  be  directed  against  ourselves  than  others,  ii.  3,  p.  85. 


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